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BV  3790  .B4  1908 

Beach,  Charles  Fisk,  1827 

1908. 
Individual  evangelism 

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Individual  Evangelism 

CHRISTIAN  WITNESSINj^^®^  ™*^ 
AND  WORK        (     FEB  21 1915 

THE  CALL  OF  CHRIST  TO  THE  LAITY 


BY 


REV.   CHARLES  FISK*'BEACH,   M.A 

Author    of    The   Muzzled   Ox;    The    Christian    Worker; 

Monopolies  and    Industrial   Trusts  and   Sometime 

Editor  of  the  National  Presbyterian,  Etc. 


* 


THE   WESTMINSTER  PRESS 

PHILADELPHIA 


Copyright,    i  qoS 

BY 

CHARLES    F.  BEACH 


TO 

JOHN    H.    CONVERSE,    LL.D. 

AS   AN    EXPRESSION    OF   REGARD    FOR    HIS    INTEREST    IN 

EVANGELISTIC  WORK 

Manifested  in  his  Able  and  Untiring    Personal   Services    and   in  his 
Princely  Munificence    in    his  Offerings  for  its  Sup- 
port  THIS  Volume    is    Dedicated    by   the 

AUTHOR. 


PREFACE. 


While  it  is  true  of  the  opening  of  the  twentieth 
century,  with  its  strenuous  intellectual  hfe,  as  it  has 
been  true  of  no  preceding  age,  that  "of  making 
many  books  there  is  no  end,"  the  writer  flatters  him- 
self that  the  Christian  public  will  not  look  for  an 
apology  for  the  appearance  of  this  volume.  The 
present  lively  interest  in  lay  evangelism  and  espe- 
cially in  individual  evangelism,  is  such  as  to  insure 
attention  to  any  well  directed  effort  to  promote 
these  objects.  As  this  interest  is  of  comparatively 
recent  origin,  the  literature  of  the  subject  is  not 
extensive.  Some  brochures  and  small  volumes  in 
which  certain  phases  of  the  subject  are  discussed 
have  appeared.  But  so  far  as  the  author's  reading 
extends  there  is  no  work  before  the  American 
Church  which  covers  the  ground  of  this  volume.  It 
is  his  understanding  that  this  is  the  first  attempt, 
at  least  in  this  country,  to  compass,  in  a  brief  space, 
the  entire  subject  of  lay  evangelism. 

Of  the  value  of  this  work  and  of  its  adaptation 
to  the  end  which  the  writer  has  had  in  view,  the 
Church  will  judge.  Of  the  opening  for  a  work  of 
this  general  character,   it  is  believed  that  there  is 

(V) 


VI  PREFACE. 

no  question.  If  the  work  of  the  lay  evangehst  is 
important,  it  is  important  that  the  attention  of  the 
Church  should  be  called  to  the  subject  and  that  the 
young  and  inexperienced  believer  should  receive 
such  instruction  as  will  prepare  him  for  an  efficient 
and  successful  discharge  of  his  duty. 

It  is  fit,  perhaps,  that  it  should  be  said  that  this 
volume  has  been  written  from  the  point  of  view  of 
the  Evangelical  Church.  It  is  not  designed  for  any 
particular  denomination,  and  it  is  believed  that  it 
contains  nothing  to  which  any  branch  of  the  Evan- 
gelical Church  will  take  exception.  It  recognizes  the 
Holy  Scriptures  as  the  Word  of  God,  and  as  the  ulti- 
mate authority  in  all  Christian  teaching. 

In  the  preparation  of  this  volume,  the  aim  and  end 
of  which  the  writer  has  not,  at  any  time,  consciously 
lost  sight,  is  sufficiently  indicated  by  the  full  title. 
His  labor  has  been  an  effort  to  awaken  the  member- 
ship of  the  Evangelical  Church  to  a  deeper  sense  of 
their  obligation  to  them  that  are  without  and  of  the 
momentous  importance  of  the  work  of  the  laity  and 
in  bringing  the  world  to  Christ.  If  in  any  degree  this 
volume  shall  serve  to  promote  this  end,  or  prove  in- 
strumental in  preparing  the  way  for  more  effective 
labor  in  this  direction,  his  toil  will  produce  its  legiti- 
mate fruit. 

Philadelphia,  April,  1908. 


CONTENTS, 


Introduction. 

Chap. 

I.     The  Call  of  the  Gospel. 

II.     The  Source  of  Power  in  Christian  Service. 

1.  The  Baptism  of  the  Spirit. 

2.  A  Living  Faith  an  Essential  of  Success. 

3.  Repentance  and  Forsaking  of  Sin  ImpHed. 

4.  The  Remedy  for  Sin  to  be  Apprehended. 

5.  The  Earnestness  That  is  Essential  to  Success. 

6.  Extraordinary  Gifts  Not  a  Condition  of  Success. 

7.  The  First  Preparatory  Step. 

III.  The  Believer  a  Witness  for  Christ. 

1.  A  Representative  of  the  Gospel. 

2.  The  Necessity  of  this  Testimony. 

3.  Every  Christian  a  Witness. 

4.  This  Testimony  Necessarily  Positive. 

5.  The  Responsibility  Involved. 

6.  The  Extent  and  the  Measure  of  This  Influence. 

IV.  Every  Believer  a  Preacher  of  the  Gospel. 

1.  The  Priesthood  of  Believers. 

2.  A  Public  Ministry. 

3.  The  Believer  Sent  of  Christ. 

4.  The  Spirit  of  the  Christ  Life. 

5.  The  Example  of  the  Primitive  Church. 

6.  Not  Persons  of  Extraordinary  Capacity. 

7.  An  Element  of  the  Success  of  the  Apostles. 

8.  Examples  of  Primitive  Lay  Workers. 

9.  Consequences  of  the  Decadence  of  Lay  Evangelism. 
10.    Revival  of  Primitive  Simplicity  and  Purity. 

(vii) 


viii  CONTENTS. 

Chap. 

V.     The  Work  of  the  Laity  a  Necessity. 

1.  The  Necessity  Obvious. 

2.  Evangelistic  Training  of  the  Laity. 

3.  Co-operation  of  Pastor  and  People. 

4.  No  Provision  for  the  Masses. 

5.  The  Picture  Not  Wholly  Dark. 

VL     Methods  of  Lay  Evangelism. 

1.  The  Question  Suggested. 

2.  The  General  Answer. 

3.  Common  Sense  and  Tact. 

4.  An  Especial  Preparation. 

5.  Consistent  Christian  Living. 

6.  An  Effective  Argument. 

7.  Influence  of  an  Inconsistent  Life. 

8.  An  Essential  Qualification. 

9.  Evangelism  by  Public  Address. 

10.  Responsibility  of  the  Laity. 

11.  The  Field  of  the  Lay  Evangelist. 

12.  Lay  Preaching  a  Scriptural  Method. 

13.  Modern  Examples  of  Lay  Evangelism. 

14.  The  Work  of  Oncken  in  Germany. 

15.  Oncken's  Method  of  Lay  Evangelism. 

VII.     Methods   of   Lay   Evangelism.      (Continued.) 

1 .  The  Work  of  the  Sabbath  School. 

2.  This  Work  Vitally  Important. 

3.  A  Work  for  All. 

4.  Field  for  Reformation. 

5.  A  Pioneer  and  Missionary  Agency. 

6.  The  Chief  End  of  the  Work. 

7.  A  Solemn  Responsibility. 

8.  The  Praying  Teacher. 

9.  Bringing  the  Unconverted  into  the  Sanctuary. 

10.  The  Society  of  Christian  Endeavor. 


CONTENTS.  ix 

Chap. 

VIII.     Methods   op   Lay   Evangelism.      (Continued.) 

1.  The  Use  of  the  Press. 

2.  Through  Epistolary  Correspondence. 

3.  Example  of  Harlan  Page. 

4.  By  the  Use  of  Money. 

5.  Moral  Influence  of  Christian  Living. 

6.  Influence  of  Covetousness.  ^ 

7.  Testimony  of  an  Eminent  Witness. 

8.  Exceptions  to  the  Rule. 

IX.     Methods   of   Lay   Evangelism.      (Continued.) 

1.  A  Direct  Personal  Invitation. 

2.  Influence  of  the  Personality. 

3.  Incidental  Expressions  Effective. 

4.  A  Time  for  Intense  Earnestness. 

5.  Practical  Wisdom  in  Winning  Souls. 

6.  Improving  an  Opportunity. 

7.  Personal  Work  in  Revivals. 

8.  The  Message  Overheard. 

X.     Incentives   to    Individual    Evangelism. 
1.  The  Call  of  the  Master. 
2    A  Regard  for  the  Divine  Glory. 

3.  Gratitude  for  Our  Own  Salvation. 

4.  Our   Best  ^Service  a  Very  Inadequate   Expression 

of  Gratitude. 

5.  The  Unregenerate   are  Expecting  this  Invitation. 

6.  Nobody  Said  Anything  to  Me. 

7.  Watching  for  Souls. 

8.  No  Man  Cared  for  My  Soul. 

9.  A  Religious  Experience  Related. 

10.   For  Lack  of  this  Labor  Sinners  are  Perishing. 


X  CONTENTS. 

Chap. 
XI.     The  Time  to  Commence  Christian   Work. 

1.  To    the    Many    the     Present     Not    a    Convenient 

Season. 

2.  The  Present  God's  Time.  * 

3.  Importance  of  Immediate  Obedience. 

4.  Unfitted    for    Future    Duty    by    Neglect    of    the 

Present. 

5.  To-morrow  May  be  Too  Late. 

6.  Experience  of  Dr.  Chalmers. 

XII.     The    Reward   of   Faithful   Service. 

1.  Development  of  the  Christian  Graces. 

2.  An  Increase  of  Happiness  in  the  Present  Life. 

3.  A  Providential  Blessing. 

4.  A  Brighter  Crown  of  Glory  in  Heaven. 

The   End. 


INTRODUCTION* 


Lift  up  yoar  eyes,  and   look   on   the   fields   for   they   are 
white  already  to  harvest." — John  iv.,  35. 


INTRODUCTION. 

A  CONSIDERATION  of  the  subject  of  this  volume  is 
always  in  order.  There  is  no  period  of  time,  no  con- 
dition of  the  church  in  which  a  discussion  of  the  duty 
of  Christian  Witnessing  and  Work  is  inappropriate; 
but  it  appears  especially  befitting  in  a  time  of  reli- 
gious declension.  When  the  spiritual  life  of  the 
church  is  at  ebb,  we  do  well  to  stir  ourselves  up  to  a 
renewed  earnestness  and  activity  in  the  service  of 
Christ. 

That  the  church  of  this  country  has  fallen  upon 
such  a  time  is  a  proposition  that  need  not  be  argued. 
Unhappily  it  is  too  obvious  to  admit  of  question. 
Like  the  darkness  of  Egypt  it  is  a  condition  "that 
may  be  felt."  If  we  fail  to  apprehend  it,  we  fail  to 
"discern  the  signs  of  the  times." 

It  is  to  be  said  to  the  praise  of  divine  grace  that 
the  shades  of  the  picture  are  not  all  dark.  There  are 
pulpits,  not  a  few,  from  which  the  Gospel  is  faithfully 
and  earnestly  preached,  and  there  are  members  of  the 
churches  who  are  in  a  good  degree  alive  to  their 
obligations  to  their  Master  and  who  are  earnestly 
engaged  in  His  work,  but  such  instances  are  so  rare, 
so  few  in  proportion  to  the  entire  number,  as  to  at- 
tract attention.  These  bright  exceptions  serve  to 
render  the  prevailing  coldness  and  devotion  to  the 
world  the  more  painfully  apparent.     It  is  not  to  be 


4  INTRODUCTION. 

concealed  that  the  church  of  the  present  as  a  body, 
has  lapsed  into  a  state  of  formahty  and  indifference 
to  duty,  the  result  of  which  is  a  spiritual  paralysis 
where  there  is  not  spiritual  death. 

In  this  regard  there  is  no  conflict  between  the  pul- 
pit and  the  pew.  If  the  utterances  of  the  pulpit  have 
become  ethical  and  secular  rather  than  spiritual  and 
evangelical  they  are  such  as  the  hearers  demand.  It 
is  a  law  of  the  spiritual  world  that  the  character  of 
the  pulpit  is  determined  by  that  of  the  pew.  The 
spiritual  and  evangelical  tone  of  the  pulpit  is  always 
as  high  as  the  membership  of  the  church  really  de- 
sires. It  is  not  the  object  of  this  volume  to  discuss 
either  the  shortcomings  or  the  obligations  of  the 
ministry,  but  it  is  assumed  that  for  the  present  state 
of  worldliness  and  spiritual  apathy  the  pulpit  and  the 
pew  are  alike  responsible.  It  is  due  to  the  agree- 
ment of  the  two  classes  in  their  neglect  of  duty  and 
in  their  devotion  to  the  world.* 

*Now  the  present  condition  of  the  churches  and  of  profess- 
ing Christians  very  generally  is  one  negatively  of  deep  moral 
and  spiritual  depression  and  also  positively  of  intense  devotion 
to  worldliness,  self-indulgence  and  carnality.  Membership  in  a 
Christian  Church  should  stand  for  a  changed  heart  and  a  changed 
life;  whereas  to-day  it  has  ceased  to  stand  for  them.  The 
churches  should  again  recognize  the  almost  lost  Bible  dis- 
tinction of  all  men  into  two  classes  and  two  only,  the  lost  and 
the  saved;  and  they  should  devote  their  energies  to  transform- 
ing lost  into  saved,  through  the  new  birth,  or  regeneration, 
thereby  increasing  a  godly  membership.    Confessedly,  there  has 


INTRODUCTION.  5 

But  an  appeal  to  the  laity  at  the  opening  of  the 
twentieth  century  appears  especially  befitting,  not 
only  on  account  of  the  low  estate  of  Zion,  but  also 
with  reference  to  the  widespread  anticipation  on  the 
part  of  the  spiritual  element  of  the  church  that  better 
days  are  at  hand.  It  is  believed  by  many  that  we  are 
on  the  eve  of  a  great  awakening  and  of  a  rich  harvest 
of  souls.  There  is  an  expectation  of  and  a  waiting 
for,  a  time  of  refreshing  in  which  the  spiritual  life  of 
the  church  will  be  greatly  quickened,  and  sinners  in 
large  numbers  will  be  brought  into  the  Kingdom  of 
Christ.  If  it  is  true  that  such  expectations  are  not 
always  met,  it  is  also  true  doubtless  that  this  attitude 
of  the  praying  people  of  the  church  is  in  a  high  degree 
favorable  to  the  desired  realization  of  this  hope.     A 

been  of  late  an  appalling  decrease  in  the  numbers  added  to  the 
churches  of  most  of  the  denominations,  to  say  nothing  of  the 
quality  of  the  additions.     Spiritual  religion  is  at  a  low  ebb. 

This  condition  of  the  churches  must  not  only  be  understood, 
but  must  also  be  remedied  before  anything  worth  while  can  be 
done  for  the  lost  world  outside  of  the  churches.  The  needed 
revival  must  begin,  brethren,  with  professing  Christians. 
Should  there  be  brought  about  a  so-called  revival  and  an  in- 
gathering of  multitudes  into  their  churches  as  they  are, 
how  could  the  results  be  other  than  disastrous?  How  could 
the  ingathering  fail  to  partake  of  the  worldliness  and  pride  and 
self-sufficiency  and  corruption  of  the  bodies  that  gathered  them 
in,  and  so  to  be  swallowed  up  in  the  same  spiritual  darkness? 

The  first  and  supreme  need,  dear  brethren,  is  that  for  a  mighty 
smartening  and  quickening  of  the  professed  disciples  of  Christ  that 
shall  remedy  the  spiritual  deadness  and  dearth  that  are  abroad 
in  the  land.    Let  us  seek,  first,  then,  to  remedy  the  low  degree 


6  INTRODUCTION. 

multitude  in  this  and  other  lands  is  waiting  upon  God 
in  the  way  of  his  appointment  for  the  anticipated 
blessing.  Much  earnest  and  believing  prayer  has 
been  and  continues  to  be  offered  for  a  great  outpour- 
ing of  the  Holy  Spirit  and  for  a  revival  that  will  reach 
the  mass  of  the  unconverted.  There  is  a  movement  in 
this  direction,  not  such  a  movement  as  is  anticipated 
by  the  faithful,  but  a  movement,  nevertheless,  for  the 
promotion  of  the  desired  end. 

But  if  the  opening  of  the  new  century  is  to  wit- 
ness a  great  awakening  and  the  conversion  of  sinners 
in  great  numbers,  a  very  large  share  of  the  work 
through  which  it  is  to  be  accomplished  is  to  be  done 
by  the  laity.  The  private  members  of  the  churches, 
the  people  of  the  Lord  must  come  up  to  his  help 


of  spirituality,  the  lack  of  vital  communion  with  the  Lord 
Jesus  Christ,  the  secularization  of  religion,  the  absence  of 
that  quickened  conscience  that  has  resulted  in  the  reign  of 
righteousness  in  all  spheres  of  life.  The  churches  must  be  trans- 
formed before  the  world  can  be  saved  and  reformed. — "A  Campaign 
of  Education,"  issued  by  the  Central  Committee  of  the  Presbyterian 
Ministers  and  Elders  of  New  York  City. 

In  every  church  there  are  members,  and  ordinarily  not  a 
few  of  them,  who  (under  present  circumstances)  are  passive. 
They  come  to  church  and  listen;  they  are  profited;  they  go 
home  and  live  good,  pious  lives  and  honor  Christ.  And  yet 
they  contribute  only  by  their  presence  and  their  money  to  the 
prosperity  and  the  welfare  of  the  church.  They  do  not  mate- 
rially help  in  pushing  or  forwarding  the  work  of  gathering 
others  into  the  church.  What  can  be  done  to  arouse  their 
activity  and  make  them  a  working  force? — Christian  Observer. 


INTRODUCTION.  7 

against  the  mighty.  Fields  are  never  won  by  men 
who  wear  an  epaulet  and  a  sword.  It  is  the  men  in 
the  ranks,  the  men  who  carry  the  muskets  that  draw 
the  blood  and  win  the  victory.  It  is  to  the  common 
soldier  that  his  country  looks  in  the  hour  of  peril.  As 
a  great  English  Admiral  was  about  to  go  into  battle 
with  a  powerful  foe,  his  word  to  his  men  was :  "Eng- 
land expects  every  man  to  do  his  duty."  The  men 
did  their  duty  and  the  battle  was  won.  Now  this  is 
just  what  our  Captain  expects  of  ever}'  soldier  of  the 
cross.  And  to  a  great  extent  the  result  of  the  battle 
depends  upon  the  fidelity  of  the  men  in  the  ranks. 
If  a  great  victory  is  to  be  won  for  Christ  it  is  to  be 
won  by  the  men  and  women  in  the  pews. 

Effective  leadership  is  of  vital  importance.  It  is 
no  part  of  the  object  of  this  volume  to  disparage  the 
work  of  the  ministry  or  the  public  preaching  of  the 
cross.  The  pulpit  is  the  great  instrumentality  for 
the  edifying  of  the  church  and  for  the  saving  of 
the  lost.  It  is  the  ordinance  of  God  that  through 
the  foolishness  of  preaching  the  world  is  to  be 
subdued  to  Christ.  The  work  of  the  laity  is  not  a 
substitute  for  that  of  the  pulpit.  Without  the  pulpit 
very  little  would  be  accomplished  by  the  people  in 
the  pews.  It  is  the  public  preaching  of  the  cross  that 
is  "The  Power  of  God  and  the  Wisdom  of  God." 
In  its  relation  to  the  pulpit  the  work  of  the  member- 
ship is  co-operative  and  supplementary.     It  is  the 


8  INTRODUCTION. 

work  of  the  laity  to  take  up  the  message  of  the  pul- 
pit and  carry  it  to  them  that  are  without.  It  is  through 
the  union  and  co-operation  of  these  two  homogeneous 
forces  that  men  in  large  numbers  are  brought  to  Christ. 
No  one  is  more  ready  to  recognize  the  necessity 
and  importance  of  this  service  than  the  successful 
pastor.  It  is  related  of  Dr.  Lyman  Beecher  that  \ 
when  he  was  carrying  on  his  great  work  in  Boston 
and  converts  in  large  numbers  were  coming  into  the 
church  he  was  asked  by  a  brother  in  the  ministry  how 
it  was  that  he  was  able  to  do  so  much,  replied,  "Oh! 
It  is  not  I  that  do  it;  it  is  my  church.  I  preach  on 
the  Sabbath,  as  hard  as  I  can,  and  then  I  have  four 
hundred  church  members  who  go  out  and  preach 
every  day  of  the  week.  They  are  preaching  all  the 
time,  and  that  is  the  way  with  God's  blessing  that  we 
get  along  so  well."  ^y 

' .  It  may  be  said  that  the  work  of  promoting  revivals 
and  of  arousing  the  church  to  a  sense  of  its  obligation 
in  a  time  of  religious  declension,  belongs  especially 
to  the  ministry  and  to  the  pastors  of  the  churches. 
This  is  true,  but  it  is  also  true  that  the  coldness  and 
apathy  of  the  pulpit  is  a  very  poor  apology  for  the 
worldliness  and  indifference  of  the  laity.  A  revival,  in 
many  instances,  has  begun  with  one  or  more  mem- 
bers of  the  church.  Revivals  come  in  answer  to 
prayer,  and  God  is  as  ready  to  hear  the  lay  worker 
as  the  minister.     But  if  this  is  true  the  pews  as  well 


INTRODUCTION.  9 

as  the  pulpit  are  responsible  for  the  spiritual  state  of 
the  church. 

It  is  by  no  means  to  be  assumed  that  there  is  dan- 
ger, that,  in  an  effort  to  increase  the  spiritual  life  and 
power  of  the  church,  the  laity  may  be  antagonized  by 
the  pulpit.  Evidence  of  a  revival  of  spiritual  interest 
on  the  part  of  his  people  is  not  likely  to  be  regarded 
with  opposition,  nor  even  with  indifference  by  a  pas- 
tor. It  is  safe  to  assume  that  such  evidence  will  be 
in  the  highest  degree  grateful  to  the  pastor  and  that 
he  will  be  very  prompt  to  respond  to  any  movement 
in  this  direction.  What  is  needed  is  a  hearty  co- 
operation of  the  two  parties,  in  the  Master's  work, 
and  in  a  time  of  religious  declension  neither  should 
recognize  any  obligation  to  wait  for  the  other.  Each 
party  has  its  mission  and  each  is  responsible  to  Christ 
for  the  discharge  of  present  duty.  It  is  the  part  of 
each  to  exert  a  quickening  and  supporting  influence 
upon  the  other,  and  where  there  is  a  failure  to  dis- 
charge this  obligation  there  is  a  strong  probability 
that  each  may  confirm  the  other  in  a  course  of  world- 
liness  and  neglect  of  duty.  Each  is  bound  to  be  help- 
ful to  the  other,  and  this  will  be  accomplished  only  as 
each  is  conscientiously  and  earnestly  devoted  to  its 
own  proper  work. 

The  history  of  the  church,  and  especially  the  his- 
tory of  revivals  during  the  past  half  century  affords 
very  strong  encouragement  to  lay  effort.     The  last 


lO  INTRODUCTION. 

general  revival  of  the  American  church  had  its  origin 
in  a  prayer  meeting  established  by  a  layman.  The 
]  Fulton  Street  Prayer  Meeting,  held  at  first  in  the 
lecture  room  of  the  Old  North  Reformed  Dutch 
)  Church  of  New  York  City,  was  organized  October 
I  8th,  1857,  by  Mr.  J.  C.  Lamphier;  and  this  proved  to 
be  the  beginning  of  the  great  revival  of  1858.  The 
influence  of  the  revival  extended  through  a  large  part 
of  the  United  States  and  it  has  been  estimated  that  it 
resulted  in  the  conversion  of  a  million  of  souls.  But 
this  was  especially  the  work  of  the  laity.  TJie 
members  of  the  churches  were  its  chief  promoters. 
Though  the  Gospel  was  faithfully  preached  no  great 
evangelist  appeared  as  the  leader  of  the  movement. 
No  Finney,  no  Moody  and  no  Torrey  or  Chapman 
arose  to  attract  the  multitude  by  his  eloquence  or 
renown.  The  great  instrumentality  through  which 
the  churches  were  aroused  and  sinners  in  large  num- 
bers were  attracted  to  the  cross  were  meetings  for 
prayer  and  for  the  informal  exposition  of  the  Word. 
It  was  a  revival  of  the  spirit  of  prayer  and  of  rever- 
ence for  and  of  interest  in  the  Holy  Scriptures  as  the 
Word  of  God,  among  the  members  of  the  churches. 
The  movement  honored  God  in  magnifying  the  work 
of  the  Holy  Spirit.  In  giving  efficacy  to  the  ordinary 
means  of  grace  God  was  pleased  to  show  his  people 
that  the  quickening  of  the  church  and  the  saving  of 
souls  are  not  by  human  might  or  power  but  by  the 


INTRODUCTION.  1 1 

use  of  the  appointed  means  in  trustful  dependence 
upon  the  Almighty  arm. 

Not  only  in  its  origin  but  also  in  the  carrying  for- 
ward of  this  work  the  laity  were  especially  in  evi- 
dence. Throughout  the  country  the  noonday  prayer 
meeting  was  taken  up  in  the  cities  and  other  centers 
of  population;  and  wherever  these  meetings  were 
held  the  members  of  the  churches  were  their  chief 
supporters.  To  a  great  extent  the  laborers  were  the 
layexhorters  and  the  lay  workers.  The  work  was 
not  carried  on  without  the  public  preaching  of  the 
Gospel,  The  Word  was  clothed  with  power  because  it 
was  sustained  by  the  earnest  labor  of  the  membership 
of  the  churches.  This  revival  was  an  illustration  of  a 
Scriptural,  a  wise  and  hearty  co-operation  of  the  pul- 
pit  and  the  pew  in  Gospel  work.  In  its  results  it 
showed  the  wisdom  of  the  Scriptural  method  of 
preaching  the  Gospel  publicly  and  from  house  to 
house.  A  large  portion  of  the  converts  were  brought 
in  through  the  personal  labors  of  private  christians 
"whose  hearts  God  had  touched."  The  work  of  the 
laity  was  honored  of  God  as  his  own  chosen  instru- 
mentality for  the  bringing  of  sinners  into  His  King- 
dom. And  in  the  success  of  this  work  we  have  an 
example  for  the  church  in  all  time. 

A  more  recent  and  a  still  more  impressive  illustra- 
tion of  this  truth  is  presented  by  the  great  revival  in 
Wales.    That  was  an  awakening  that  in  a  most  won- 


12  INTRODUCTION 

derful  manner  exemplified  the  power  of  prayer,  and 
in  which  God  was  pleased  to  put  especial  honor_u£on 
individual  evangelism  and  upon  lay  preaching.  In  a 
fraternal  message  from  the  General  Assembly  of  the 
Calvinistic  Methodist  Church  of  Wales  to  the  Gen- 
eral Assembly  of  the  Presbyterian  Church,  U.  S.  A., 
1906,  the  following  words  occur :  "It  is  impossible  to 
give  an  adequate  account  of  the  rise  and  growth  of 
this  great  and  glorious  revival,  for  which  we,  in  com- 
mon with  all  our  Christian  brethren  had  prayed  so 
long  and  so  earnestly.  The  manifestations  of  the 
Spirit  were  not  confined  to  any  one  denomination, 
and  though  it  first  started  in  one  of  our  own  churches, 
and  though  one  of  our  ministerial  students  has  been 
the  acknowledged  leader,  the  strange  movement 
spread  quickly  through  all  churches,  and  all  sectarian 
dififerences  were  happily  forgotten.  The  converts, 
most  of  whom,  we  are  thankful  to  find,  show  signs  of 
true  conversion,  are  numbered  by  thousands.  A  new 
spirit  and  tone,  which  cannot  be  defined,  but  which 
will  be  instantly  felt,  now  pervade  our  churches,  and 
our  young  people  have  pre-eminently  felt  the  com- 
pelling power  of  the  Holy  Spirit  enlisting  all  their 
varied  gifts  in  Christian  service." 

A  similar  view  is  presentive  in  the  following  words. 
"What  is  the  origin  of  the  movement?  In  the  name 
of  God  let  us  all  cease  trying  to  find  it.  At  least  let 
us  cease  trying  to  trace  it  to  any  one  man  or  conven- 


INTRODUCTION 


13 


tion.  You  cannot  trace  it,  and  yet  I  will  trace  it  to- 
night. Whence  has  it  come?  All  over  Wales — I  am 
giving  you  roughly  the  result  of  the  questioning  of 
fifty  or  more  persons  at  random  in  the  v^ork, — a 
praying  remnant  have  been  agonizing  before  God 
about  the  state  of  the  beloved  land,  and  it  is  through 
that,  that  the  answer  of  fire  has  come."* 

So  far  as  human  instrumentalities  are  concerned 
the  origin  and  progress  of  this  great  work  are  due  to 
the  "Praying  Remnant"  and  the  labors  of  the  laity  of 
the  church. 

If  the  opening  of  the  new  century  is  to  witness  a 
great  forward  movement  for  the  subduing  of  the 
world  to  Christ  there  must  be  a  repetition  in  all  of 
our  churches  of  the  work  of  these  great  revivals. 

Their  aggressive  forces  must  be  revitalized  by  the 
presence  of  the  Spirit  of  God  and  in  his  strength  the 
pulpit  and  the  pew  must  together  go  forth  to  earnest 
and  faithful  work  in  the  service  of  Christ.  The 
church  must  move  forward  in  a  solid  phalanx  with  a 
determination  to  rest  from  its  labors  only  when  the 
world  shall  have  been  won  to  Christ.  There  must  be 
a  revival  that  shall  be  unlike  all  preceding  revivals,  in 
that  it  has  a  beginning  but  shall  have  no  end  until  the 
coming  of  the  Son  of  Man.     The  church  must  be 


*Rev.    G.    Campbell    Morgan,    D.D.,    in    the    "Story   of   the 
Welsh  Revival,"  page  43. 


14  INTRODUCTION. 

moved  to  unite  in  the  prayer  of  Moses :  "Would  God 
that  all  the  Lord's  people  were  prophets  and  that  the 
Lord  would  put  His  Spirit  upon  them,"*  and  it  must 
wait  upon  him  until  the  answer  comes.  The  church 
not  only  in  its  ministry  but  also  in  its  membership 
must  become  a  witnessing  and  a  working  church.f 

What  is  needed  is  not  a  spasm  of  evangelicaljeryor 
and  fidelity  to  be  followed  by  another  relapse  into 
worldliness  and  indifference  but  a  continued  devotion 
to  the  work  of  Christ.  There  is  no  reason  why  a  re- 
vival should  ever  end  except  with  the  conversion  of 
the  world.  Aside  from  the  special  instrumentalities 
and  services  which  may  be  employed  and  which  are 
by  no  means  essential  to  a  revival,  the  church  is  sim- 
ply doing  its  duty.  In  a  time  of  refreshing  it  is  simply 
doing  what  it  ought  always  to  be  doing.  If  the 
Church  were  always  faithful  there  would  always  be  a 

*Num.  xi.,  29. 

f'There  have  never  before  in  all  the  history  of  the  Church 
been  such  elements  of  power.  It  may  be  true  that,  in  the 
prevailing  declension  the  individual  has  been  partially  lost  in 
the  machinery,  perfect  for  its  ends  almost  beyond  imagina- 
tion, and  that  the  machinery  needs  to  be  made  personal  and 
spiritual  again.  Nevertheless,  the  youthful  spirit  is  at  present 
manifestly  susceptible  to  a  peculiar  degree,  and  the  breath 
of  the  Holy  Spirit  can  transform  even  dead  machinery  into 
living  organism  in  a  moment  in  the  twinkling  of  an  eye. 
With  that  breath  all  Zion  would  be  on  fire  for  Christ  and  the 
lost  world." — "The  Forward  Movement — How  to  Be  Brought 
About,"  Homiletic  Review  for  March,  1901,  by  the  Rev.  D.  S. 
Gregory,  D.D.,  LL.D. 


INTRODUCTION.  1 5 

revival  and  sinners  would  be  constantly  coming  to 
the  cross.  A  state  of  revival  is  the  normal  condition 
of  the  Church,  and  for  this  we  are  always  to  labor  and 
to  pray. 


CHAPTER  I. 


THE  CALL  OF  THE  GOSPEL. 

"If  any   man   will   come    after    me,    let    him    deny    himself, 
and  take  op  his  cross  daily,  and  follow  mc." — L«ke  ix.,  23. 


THE    CALL    OF    THE    GOSPEL. 

Primarily^  the  call  of  the  Gospel  is  a  call  to  Chris- 
tian service.  It  is  a  call  to  become  a  follower  of  Christ 
in  conforming  our  lives  to  his  character  and  in  de- 
voting ourselves  to  his  work.  To  follow  Christ  in 
the  Gospel  sense,  is  to  become  like  Christ  in  our  moral 
nature  and  to  become  co-workers  with  him  in  giving 
the  Gospel  to  the  lost.  The  state  of  all  fallen  men  is 
that  of  servitude.  As  sinners  they  have  simply  a  choice 
of  masters.  The  call  of  the  Gospel  to  the  unregenerate 
is  a  call  to  renounce  the  service  of  the  world  and  to  ac- 
cept the  service  of  Christ.  In  his  conversion  he  simply 
accepts  the  service  of  a  new  master. 

In  his  acknowledgment  of  Christ  as  his  Saviour,  the 
believer  takes  the  position  of  a  witness  for  him.  He 
bears  testimony  to  the  Deity  of  Christ  and  to  his  power 
to  give  pardon  and  peace  to  the  lost,  and  the  work 
which  he  begins  in  his  first  act  as  a  spiritural  man,  he 
is  bound  to  continue  through  life.  As  far  as  he  is  true 
to  his  master  his  life  is  a  life  of  witness-bearing  and 
of  work  in  his  service. 

This  view  of  the  Christian  calling  is  plainly  set 
forth  by  the  Scriptures.  To  his  apostles  Jesus  says, 
"I  have  chosen  you  and  ordained  you  that  ye  should  go 
and  bring  forth  fruit."*    He  has  called  them  to  do  his 

*John  XV.,  i6. 


20  THE   CALL   OF   THE  GOSPEL. 

work  in  giving  his  Gospel  to  the  world.  In  this  light 
obviously  his  call  was  understood  by  the  apostles  and 
primitive  believers.  In  his  Epistle  to  the  Romans,  Paul 
designates  himself  as  "a  servant  of  Jesus  Christ,"*  and 
to  the  Colossians  he  says,  "Epaphras  who  is  one  of 
you,  a  servant  of  Christ,  saluteth  you."f  Similar  lan- 
guage is  employed  by  other  apostles.  They  recognized 
their  call  and  that  of  their  fellow  disciples  as  a  call  to 
engage  in  the  work  of  their  Master.  The  original  word 
employed  is  very  expressive.  It  designates  a  bond- 
servant, or  slave.  It  was  used  to  designate  .a  person 
who,  in  a  legal  sense  owes  service  to  another.  Serv- 
ants of  this  class  belonged  to  their  masters,  they  owed 
them  not  only  implicit  obedience  but  also  any  service 
which  they  were  capable  of  rendering.  The  apostles 
recognized  this  strong  word  as  a  fit  designation  of  the 
relation  which  they  sustained  to  Christ.  They  could 
not  express  too  strongly  their  sense  of  obligation  to 
their  Master.  In  designating  their  own  position  as 
servants  of  Christ,  the  apostles  used  the  strongest 
word  in  their  vocabulary.  In  setting  forth  this  rela- 
tion they  knew  no  word  that  expressed  more  than  they 
felt.  They  were  not  ashamed  to  acknowledge  this  rela- 
tion and  they  cheerfully  accepted  the  service  that  it  in- 
volved. They  recognized  the  obligation  imposed  by 
their   call   and   they   regarded   themselves   as   greatly 

*Rom.  i.,  I.    tCol.  iv.,  12. 


THE  CALL   OF   THE  GOSPEL.  21 

honored  and  exalted  by  the  service  which  they  rendered. 
To  be  co-workers  with  Christ,  to  be  "laborers  together 
with  God"  is  the  highest  honor  enjoyed  by  mortal  men. 
In  comparison  with  this,  the  diadems  and  scepters  of 
princes  are  but  gaudy  toys. 

There  was  nothing  peculiar  in  the  call  of  the  apostles 
and  primitive  believer.  Though  the  apostles,  as  such, 
performed  a  special  work  yet  as  preachers  of  the  Gospel 
they  wrought  under  the  same  call  and  commission  as 
that  of  their  successors  in  all  succeeding  time ;  and  the 
call  of  the  primitive  believer  was  simply  that  under 
which  his  fellow  disciples  in  every  age  have  been 
brought  into  the  Kingdom  of  Christ.  If  we  have  been 
called  of  God,  we  have  been  called  not  only  to  a  life 
of  holy  obedience,  but  also  to  one  of  witness-bearing 
and  of  labor  in  the  service  of  our  Master.  We  are 
here  for  work.  We  have  been  called  as  laborers  in  the 
vineyard  of  our  Lord.  We  are  true  to  our  calling  and 
to  ourselves  only  as  we  are  earnestly  striving  to  honor 
God  by  lives  of  devotion  to  his  service.* 


*As  an  indication  of  the  present  tendency  in  the  direction  of 
a  return  to  the  methods  of  the  primitive  church,  I  copy  the 
following  action  of  the  Presbytery  of  Philadelphia,  at  a  meeting 
held  March  4th,  1901: 

Whereas,  The  power  of  the  church  is  very  largely  realized 
in  the  services  of  her  membership;  therefore,  be  it 

Resolved,  That  the  pastors  and  sessions  of  the  churches  within 
the  bounds  of  the  Presbytery  be  requested  to  remind  their 
people   that   church   membership   involves    an   imperative   call 


29  THE  CALL   OF   THE  GOSPEL. 

The  life  on  earth  is  not  the  saint's  rest.  "There  re- 
maineth  a  rest  to  the  people  of  God."  This  rest  is  in 
reserve  for  all  the  faithful,  and  it  will  be  a  large  re- 
ward for  all  the  toil  of  our  life  of  service.  But  it  will 
come  to  us  only  "on  the  other  side  of  Jordan."  "There 
is  rest  for  the  weary."  "There  the  wicked  cease  from 
troubling;  and  there  the  weary  be  at  rest."* 

"In  a  napkin  smooth  and  white, 
Hidden    from    all    mortal    sight, 
My  one  talent  lies  to-night. 

Mine  to  hoard,  or  mine  to  use, 
Mine  to  keep,  or  mine  to  lose; 
May    I    not    do    what    I    choose? 

Ah!    the    gift    was    only   lent, 
With  the  giver's  known  intent. 
That  it  should  be  wisely  spent. 

And  I  know  he  will  demand 
Every   farthing  at   my  hand. 
When  I  in  his  presence  stand. 

to  Christian  service;  that  this  call  is  just  now  emphasized  by 
the  enlarged  opportunities  open  to  the  church;  that  there  is 
work  for  every  disciple  of  Christ;  that  more  faithful  endeavor 
will  certainly  increase  the  number  of  those  who  hear  the 
preaching  of  the  Gospel;  that  the  active  assistance  of  church 
members,  both  men  and  women,  must  insure  a  blessed  increase 
in  the  roll  of  our  communicants,  and  that  a  united  forward 
movement  may  bring  the  revival  of  religion  for  which  we 
hope  and  pray. 
*Job  iii.,  17. 


THE  CALL   OF   THE  GOSPEL. 

What  will   be   my  grief  and  shame, 
When  I  hear  my  humble  name, 
And  cannot  repay  his   claim! 

One  poor  talent — nothing  more! 
All  the  years  that  have  gone   o'er 
Have  not  added  to  the  store. 

Some  will  double  what  they  hold, 

Others  add  to  it  ten-fold, 

And  will  pay  the  shining  gold. 

Would   that    I    had   toiled   like   them! 
All  my  sloth  I  now  condemn; 
Guilty  fears  my  soul  o'erwhelm. 

Lord,   O   teach   me  what  to   do! 
Make  me  faithful,  make  me  true, 
And  the  sacred  trust  renew. 

Help  me,  ere  too  late  it  be. 
Something  yet  to  do  for  thee. 
Thou  who  hast  done  all  for  me." 


23 


CHAPTER  II. 


THE  SOURCE  OF  POWER  IN 
CHRISTIAN  SERVICE. 

**Ye  shall  receive  power,  after  that  the  Holy  Ghost  is  come 
cpon  you:  and  ye  shall  be  witnesses  anto  Me  both  in  Jerusalem, 
and  in  Jtidea,  and  in  Samaria,  and  unto  the  uttermost  part  of 
the  earth." — Acts  i.,  8. 


THE  SOURCE   OF   POWER  IN   CHRISTIAN 
SERVICE. 

It  is  elementary  theology  that  the  power  to  render 
acceptable  and  effective  service  in  the  Kingdom  of 
Christ,  is  from  above.  The  doctrine  is  succinctly  and 
forcibly  stated  by  the  apostle  w^hen  he  says,  "The 
weapons  of  our  warfare  are  not  carnal,  but  mighty 
through  God  to  the  pulling  down  of  strongholds."* 
Whatever  may  be  the  intrinsic  excellence  of  the  weapon, 
it  is  mighty  for  the  work  of  Christ,  only  "through 
God."  The  believer  is  strong  for  this  service  only  as 
the  presence  of  the  Holy  Spirit 'is  to  him  an  abiding  con- 
sciousness or  as  he  is  moved  by  his  power.  The  es- 
sential qualification  then  for  Christian  service  is  ob- 
tained by  waiting  upon  God  for  the  endowment  of 
his  Spirit.  As  he  was  about  to  be  separated  from 
them  and  as  they  were  soon  to  enter  upon  their  great 
work  of  establishing  the  New  Testament  Church,  Jesus 
said  to  his  apostles,  "Ye  shall  receive  power  after  that 
the  Holy  Ghost  is  come  upon  you."  The  apostles  and 
primitive  believers  were  prepared  for  their  work  only 
as  they  had  received  the  baptism  of  the  Holy  Ghost. 

In  this  regard  there  was  nothing  peculiar  in  their 
preparation  for  Christian  service.  These  words  were 
left  on  record  for  our  instruction.  The  believer  of 
the  present,  as  of  all  the  past,  and  whether  in  the  pulpit 

*II.  Cor.  X.,  4. 


28       THE  SOURCE  OF  POWER  IN   CHRISTIAN  SERVICE 

or  in  the  pew,  must  prepare  for  his  work  after  the 
manner  here  prescribed.  He  must  adopt  the  same 
method  which  they  were  instructed  to  follow.  As  these 
disciples  were  assembled  after  his  resurrection,  Jesus 
came  to  them  and  "commanded  them  that  they  should 
not  depart  from  Jerusalem,"  that  is,  to  enter  upon 
their  work,  "but  wait  for  the  promise  of  the  Father 
which,  saith  he,  ye  have  heard  of  me."*  This  promise  is 
that  of  the  baptism  of  the  Spirit.  "Ye  shall  be  baptized 
with  the  Holy  Ghost  not  many  days  hence."f  For  this 
baptism,  the  apostles  and  their  associates  waited  in  ac- 
cordance with  the  word  of  their  Lord  in  believing, 
earnest  and  continued  prayer.  In  the  same  connection 
it  is  said,  "These  all  continued  with  one  accord  in 
prayer  and  supplication,  with  the  women,  and  Mary 
the  mother  of  Jesus,  and  with  his  brethren.":}:  This 
company  of  praying  believers  included  the  apostles  and 
their  fellow  disciples.  It  was  a  meeting,  not  of 
preachers  exclusively,  but  of  as  many  of  the  followers 
of  Christ  as  could  well  be  assembled.  And  the  endow- 
ment which  they  received  in  answer  to  their  prayers 
is  the  primary  and  the  one  essential  source  of  power 
in  the  work  of  Christ.  Without  this  intellectual  gifts 
and  attainments  will  avail  nothing.  It  is  written,  "Not 
by  might,  nor  by  power,  but  by  my  Spirit,  saith  the 
Lord  of  hosts."§ 

♦Acts  i.,  4.    fActs  i.,  5.    JActs  i.,  14.     §Zech.  iv.,  6. 


THE  SOURCE  OF  POWER  IN   CHRISTIAN  SERVICE.      29 

A  Living  Faith,  an  Essential  to  Success  in 
Individual  Evangelism. 
The  work  o£  the  Spirit  upon  the  heart  of  the  behever 
has  its  manifestation  in  the  gifts  and  graces  by  which 
he  is  furnished  for  the  service  of  Christ.  Among  these 
the  first  and  chief  is  a  Hving  faith  in  Christ  as  an 
atoning  Saviour  and  in  the  truth  of  his  revealed  word. 
Faith  is  the  moving  principle,  the  primary  incentive  in 
every  form  of  work  for  Christ.  It  is  to  the  lack  of 
this  grace  and  to  the  absence  of  the  service  to  which 
it  prompts  that  the  present  spiritual  stupor  of  the  church 
is  to  be  attributed.  It  is  this  that  has  brought  on  the 
paralysis  of  the  motor  nerve  and  unfitted  the  mass  of 
professing  Christians  for  the  Master's  work.  Men 
work  for  Christ  only  as  they  believe  his  word.  As  long 
as  they  are  in  any  doubt  in  regard  to  the  teachings  of 
the  Scriptures  they  will  make  very  little  effort  to  ex- 
tend the  Kingdom  of  Christ.  They  enter  in  earnest 
upon  his  work  only  as  they  are  brought  to  feel  the  tre- 
mendous necessity  of  this  service.  They  take  it  up  only 
as  they  are  moved  by  a  faith  that  enables  them  to  see 
the  unregenerate  by  whom  they  are  surrounded  as  ut- 
terly lost,  and  as  in  imminent  danger  of  eternal  condem- 
nation. They  must  be  brought  to  the  feeling  that  they 
themselves  have  been  plucked  as  brands  from  the  ever- 
lasting burnings  and  they  must  be  moved  by  this  awful 
truth  to  an  intense  desire  to  be  instrumental  in  res- 
cuing others  from  the  sinner's  doom.     They  must  be 


30 


THE  SOURCE   OF  POWER  IN  CHRISTIAN  SERVICE. 


conscious  of  their  duty  in  this  direction.  They  must 
come  to  a  very  deep  conviction  that  sinners  are  lost,  and 
that  God  has  laid  upon  them  the  obligation  to  bring 
them  to  Christ.  There  must  be  the  feeling  that  this  is 
an  essential  service,  that  there  is  a  class  of  unsaved 
persons  whose  salvation,  under  God,  depends  upon  their 
fidelity.  If  they  do  their  duty,  their  friends  and  neigh- 
bors will  be  brought  to  Christ ;  if  they  neglect  it,  they 
will  continue  to  pursue  their  way  to  eternal  death. 
They  must  be  profoundly  impressed  with  the  momen- 
tous importance  of  the  service  and  with  the  solemnity 
of  their  call  to  engage  in  it. 

"Ministers,"  said  an  eminent  servant  of  God,  "will 
never  do  much  good  until  they  begin  to  pull  sinners  out 
of  the  fire."  This  is  true.  Until  they  are  enabled  to 
see  their  unregenerate  hearers  as  lost,  as  every  moment 
exposed  to  the  flames  of  an  eternal  Hell,  and  to  recog- 
nize their  direct  personal  obligation  to  bring  them  to 
Christ,  they  will  accomplish  very  little  for  their  sal- 
vation. And  what  is  true  of  the  ministry  is  no  less 
true  of  the  laity.  If  they  would  see  any  saving  results 
of  their  labor,  their  own  hearts  must  be  on  fire  with 
zeal  for  the  glory  of  the  cross  and  with  love  for  souls 
that  are  ready  to  perish.  Their  spiritual  perceptions 
must  be  so  quickened  by  a  living  faith  as  to  enable 
them  to  see  impenitent  sinners  rushing  madly  to  their 
doom.  They  must  have  before  their  minds  a  vivid 
and  impressive  image  of  an  approaching  judgment,  of 


THE  SOURCE  OFJPOWER  IN  CHRISTIAN   SERVICE.      31 

a  Heaven  of  unspeakable  bliss  and  glory  and  of  an  eter- 
nal Hell,  the  torments  of  which  are  neither  to  be  de- 
scribed nor  conceived.  The  unutterable  horrors  of  the 
second  death  must  be  to  their  minds  an  awful  and  ever 
present  reality.  They  must  have  such  a  view  of  the 
retributions  of  eternity  as  shall  inspire  something  of 
the  emotions  of  the  great  apostle  when  he  said,  *T 
could  wish  that  myself  were  accursed  from  Christ  for 
my  brethren,  my  kinsmen  according  to  the  flesh."* 

He  must  partake  in  the  measure  of  which  he  is   ; 
capable  of  the  spirit  of  John  Knox,  when  wrestling  in  J 
prayer  for  his  beloved  country,  he  cried :  "Oh,  Gody- 
give  me  Scotland  or  I  die." 

Repentance  and  Forsaking  of  Sin  Implied. 

A  living  faith  is  exercised  only  in  connection  with 
repentence  and  the  forsaking  of  sin.  We  have  faith 
in  lively  exercise  only  as  we  abandon  all  sin  and  as  all 
that  is  offensive  to  God  is  hateful  to  us.  Sin  indulged 
and  cherished  in  any  form  blunts  and  paralyzes  every 
spiritual  grace.  It  is  fatal  to  any  adequate  apprehen- 
sion of  spiritual  truth  and  to  any  proper  sense  of  obli- 
gation to  God  and  to  lost  men.  A  state  of  sin  is  a 
state  of  spiritual  indifference  and  of  insensibility  to 
the  claims  of  Christ  and  of  a  lost  world.  It  is  for  this 
reason  that  when  Jesus  began  to  preach,  he  began  to 

*Rom.   ix.,   3. 


32 


THE  SOURCE  OF  POWER   IN   CHRISTIAN  SERVICE. 


say:   "Repent   for   the    Kingdom   of   Heaven   is   at 
hand."*     As  repentance  was  the  essential  preparation    •■ 
for  the  coming  of  the  Kingdom  of  Christ,  when  he  be- 
gan to  preach,  so  it  is  to-day  the  first  step  in  an  ade- 
quate preparation  for  his  service. 

The  sin  of  the  church  is  not  the  same  as  that  of  the 
world.  It  is  not  robbery  and  murder  in  the  ordinary 
sense  of  these  terms,  it  is  not  profanity  and  drunken- 
ness, nor  any  of  what  are  regarded  as  the  grosser  forms 
of  wickedness.  It  is  that  covetousness  and  devotion  to 
the  world  which  are  designated  by  the  Scriptures  as 
"idolatry."  It  is  the  sin  which  our  Lord  describes  as 
the  "cares  and  riches  and  pleasures  of  this  life,"  and 
on  account  of  this  he  affirms  that  the  subjects  "bring 
no  fruit  to  perfection."!  This  form  of  sin  is  the  parent 
of  all  indifference  and  unfaithfulness  in  the  service  of 
Christ.  As  long  as  the  supreme  interest  is  in  the  sinful 
pleasures  and  pursuits  of  the  world  there  is  no  proper 
interest  in  spiritual  truth  or  spiritual  service.  Where 
there  is  no  sincere  submission  to  the  commands  and  re- 
quirements of  Christ,  there  is  no  real  and  honest  de- 
votion to  his  work.  Of  these  sins  there  must  be  repen- 
tance, a  repentance  that  will  move  us  to  abandon  this 
course  of  life  and  to  devote  ourselves  to  the  work  of 
Christ.  Without  this  there  will  be  no  real  desire  for 
a  blessing  and  God  will  never  use  us  in  the  carrying 
forward  of  his  work. 


♦Mat.  iv.,  17.    tLuke  viii.,  14. 


THE  SOURCE  OF  POWER  IN  CHRISTIAN  SERVICE. 


The  Remedy  for  Sin  to  be  Apprehended. 


33 


With  this  view  of  the  condition  of  the  lost  and  with 
our  response  to  the  call  to  repentance  our  faith  must 
apprehend  the  Lord  Jesus  as  an  Almighty  and  as  an  all- 
sufficient  Saviour.  We  must  hear  his  voice  of  mercy- 
falling  upon  the  sinner's  ear  and  we  must  believe  in 
the  promise  of  God  to  make  use  of  very  imperfect  hu- 
man instrumentalities  in  rescuing  lost  men  from  per- 
dition. We  must  believe  in  our  own  call,  in  our  own 
mission  as  laborers  in  the  Master's  vineyard.  We  must 
not  only  believe  that  it  is  indeed  "a  faithful  saying  and 
worthy  of  all  acceptation  that  Christ  Jesus  came  into 
the  world  to  save  sinners,"  even  the  chief,  but  we  must 
also  enter  upon  our  work  expecting  that  God  will  be 
pleased  to  make  use  of  our  feeble  efforts  in  the  ac- 
complishment of  his  gracious  purposes.  We  must  go 
forth  expecting  to  bring  sinners  to  the  Saviour.  It  is 
this  faith  and  this  alone  that  inspires 

The  Earnestness  that  is  Essential  to  Success. 

The  lack  of  intense  earnestness  is  understood  by  the 
world  as  a  lack  of  faith.  Unregenerate  men  receive 
the  impression  that  professing  Christians  do  not  believe 
the  teachings  of  the  Scriptures  in  regard  to  their  char- 
acter as  sinners  and  the  punishment  that  awaits  them 
in  the  life  to  come.    They  rightly  interpret  the  spiritual 


34      THE  SOURCE   OF  POWER   IN   CHRISTIAN  SERVICE. 

apathy  of  believers  as  an  evidence  of  their  lack  of 
faith,  and  on  this  ground  many  reject  the  doctrines 
of  the  Gospel.  It  is  treated  by  many  as  a  strong  testi- 
mony against  the  Christian  faith.  A  professed  infidel 
said  to  the  Rev.  D.  O.  Philip  of  Scotland,  "Why,  sir, 
did  I  believe,  as  you  profess  to  do,  and  did  I  act  as 
you  act  I  should  feel  ashamed.  You  profess  to  believe 
that  the  world  is  lost  and  going  to  final  perdition  and 
that  you  have  a  remedy  that  can  save  it.  Why  do  you 
not  go  forth  and  plead  with 'your  perishing  fellow-men, 
with  all  the  earnestness  which  such  a  case  demands? 
Why  do  you  not  go  among  the  nations  that  are  sitting 
in  darkness,  that  know  not  the  God  of  your  Bible, 
and  afford  them  at  least  a  chance  of  obtaining  salva- 
tion? If  your  creed  were  mine  I  could  not  rest  till  I 
had  warned  men  of  their  condition  and  entreated  them 
to  flee  from  the  wrath  to  come."*  It  may  be  conceded 
that  such  remarks  are  prompted  by  a  spirit  of  unreason- 
ing hostility  to  the  Gospel  and  that  they  are  an  excuse 
not  a  reason  for  infidelity.  But  it  is  not  to  be  denied 
that  the  lack  of  earnestness  and  singleness  of  purpose 
on  the  part  of  the  professed  followers  of  Christ  in  their 
Christian  service  is  strongly  adapted  to  confirm  the 
unconverted  in  their  unbelief  and  impenitence.  It  can- 
not be  too  constantly  borne  in  mind  that  it  is  by  the 
manifestation  of  intense  earnestness  that  men  are  most 

*Prim.  Piety  Revived,  page  191. 


THE  SOURCE   OF  POWER  IN  CHRISTIAN  SERVICE.      35 

powerfully  moved  to  an  acceptance  of  the  cross.  If  we 
would  be  largely  successful  in  winning  souls,  we  must 
be  able  to  say  with  the  great  apostle,  "This  one  thing 
I  do."*  It  is  by  the  manifestation  of  this  spirit  and 
by  this  alone  that  a  deep  impression  is  made  upon  a 
world  lying  in  sin. 

This  is  the  spirit  by  which  those  who  have  been 
largely  successful  in  Christian  service  have  been  char- 
acterized. The  pastor  of  Harlan  Page  says  of  him, 
"His  eye  was  single.  He  had  one  definite  object  be- 
fore him.  It  was  not  fame  nor  family,  nor  ease  nor 
pleasure,  but  to  honor  Christ  in  the  salvation  of  men." 
This  testimony  is  obviously  true.  It  is  also  true  that 
his  earnestness  and  singleness  of  purpose  were  among 
the  chief  elements  of  his  power  and  success  in  winning 
souls.  He  moved  men  by  the  manifest  sincerity  of  his 
belief  that  they  were  lost,  and  by  the  intensity  of  his 
desire  to  bring  them  to  Christ.  He  was  owned  and 
blessed  and  honored  of  God  not  because  he  possessed 
extraordinary  talents,  either  natural  or  acquired,  but 
because  he  was  "full  of  faith  and  of  the  Holy  Ghost," 
and  because  he  was  intensely  in  earnest  in  his  devotion 
to  his  Master's  work.  And  whoever  would  be  largely 
successful  in  turning  sinners  to  the  Saviour  must  be 
animated  in  some  good  degree  by  the  spirit  and  pur- 
pose of  this  devoted  servant  of  Christ. 

♦Phil,  iii.,  13. 


36     the  source  of  power  in  christian  service. 

Extraordinary  Gifts  not  a  Condition  of  Success. 

To  the  mass  of  believers  it  should  be  a  ground  of  es- 
pecial encouragement  that  talents  of  a  high  order  are 
by  no  means  essential  to  successful  Christian  service. 
It  is  not  necessary  to  be  learned,  or  eloquent,  or  to  be 
in  a  position  of  prominence  or  of  worldly  influence  in 
order  to  labor  with  efficiency  in  this  work.  These 
talents  may  increase  the  effectiveness  of  our  service, 
but  are  by  no  means  essential  to  it.  Whoever  has  a 
heart  overflowing  with  love  to  Christ  and  to  lost  men 
is  capable  of  effectiveness  in  winning  souls.  Indeed, 
where  there  is  a  warm  heart  and  an  earnest  purpose 
a  faltering  tongue  may  be  an  element  of  power.  The 
invitation  thus  presented  may  be  the  more  impressive  on 
that  very  account.  The  effort  to  awaken  a  friend  or 
neighbor  to  a  sense  of  his  need  of  Christ  may  leave 
a  deeper  impression  because  it  is  made  with  hesitancy 
and  embarrassment.  It  may  arrest  attention  where 
eloquent  and  fitly  chosen  words  would  have  fallen  upon 
leaden  ears.  Let  no  one,  then,  excuse  himself  from 
the  service  of  Christ  on  this  ground.  God  has  a  work 
for  each  and  a  work  for  all.  The  only  essential  quali- 
fication for  it  is  within  the  reach  of  every  believer. 
The  one  essential  gift  is  to  be  had  for  the  asking.  It 
is  obtained  by  waiting  upon  God,  in  believing  and  im- 
portunate prayer.  "If  ye  then,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how  much  more 
shall  your  heavenly  Father  give  the  Holy  Spirit  to 


THE  SOURCE  OF  POWER  IN   CHRISTIAN  SERVICE.      37 

them  that  ask  him?"*  If  we  lack  this  gift  it  is  simply 
because  we  are  not  seeking  it  in  earnest.  God  has 
made  his  willingness  to  impart  it  so  plain  that  it  can- 
not be  misunderstood.  The  responsibility  for  the  pos- 
session of  this  gift  has  been  laid  upon  every  be- 
liever. "There  is  no  doubt,"  says  the  biographer  of 
Page,  "that  it  was  by  continued  and  fervent  prayer  that 
he  imbibed  that  glowing  sense  of  eternal  things,  that 
love  of  souls  and  that  heavenly  unction,  which  were  at 
once  the  spring  of  his  fidelity,  and  under  God  the 
ground  of  his  success." 

The  First  Preparatory  Step. 

We  have  here,  then,  the  Scriptural  direction  for  tak- 
ing the  first  step  in  the  work  of  preparation  for  Christ- 
ian service.  This  is  not  the  whole  of  preparation  for 
Christian  witnessing  and  work,  but  it  is  the  beginning 
and  a  beginning  without  which  the  subsequent  steps 
will  be  of  little  avail.  The  presence  of  the  spirit  is  the 
one  great  gift  in  which  all  of  the  gifts  and  graces 
that  are  available  for  this  service,  have  their  springs. 
Having  learned  this,  all  others  are  of  easy  attainment, 
and  when  once  possessed  they  are  to  be  strengthened 
and  developed  by  use.  The  spiritual  capacities,  like  the 
physical  and  intellectual,  derive  their  vigor  and  effec- 

*Luke  xi.,  13. 


38       THE  SOURCE   OF  POWER   IN  CHRISTIAN  SERVICE. 

tiveness  from  exercise.  Whoever  would  multiply  his 
talents  for  this  service  must  be  earnest  and  perse- 
vering in  prayer  and  diligent  and  persistent  in  the  use 
of  the  degree  of  strength  of  which  he  is  already  in 
possession. 


CHAPTER  III. 


THE  BELIEVER  AS  A  WITNESS 
FOR  CHRIST. 

"Ye  are  my  witnesses  saith  the  Lord." — Isaiah  zliii.,   10. 


THE    BELIEVER    AS    A    WITNESS    FOR 
CHRIST. 

A  Representative  of  the  Gospel. 

The  disciple  of  Christ  stands  before  the  world  as 
a  representative  of  Christianity.  Theoretically  at 
least  his  manner  of  living  is  an  illustration  of  the 
spirit  and  of  the  principles  of  the  Gospel.  His  life 
is  the  embodiment  or  the  acting  out  of  the  spirit  of 
Christ  by  which  his  heart  and  mind  are  animated. 
On  this  ground  the  world  forms  its  estimate  of  the 
religion  of  Christ  from  its  observation  of  the  lives 
of  his  professed  disciples.  The  enemies  of  the  Gos- 
pel never  weary  of  pointing  to  their  infirmities  as 
evidence  against  the  inspiration  of  the  Scriptures 
and  the  reality  of  the  Christian  faith.  They  main- 
tain with  great  earnestness  that  the  discrepancy  be- 
tween their  professed  principles  and  their  charac- 
ter, or  in  other  words,  between  their  professions 
and  their  manner  of  living,  is  so  great  as  to  prove 
that  experimental  religion  has  only  an  imaginary 
existence. 

Whether  this  position  is  well  taken  is  not  now  the 
question.  We  are  concerned  only  with  the  fact 
that  the  world  forms  its  estimate  of  the  rehgion 
of  Christ  from  its  observation  of  the  lives  of  his 
professed  disciples.     It  regards  the  church  as  an 


42  THE  BELIEVER  AS  A    WITNESS  FOR   CHRIST. 

embodiment  and  a  reflection  of  the  principles  of  the 
Gospel.  Even  when  it  is  not  animated  by  an  antag- 
onistic or  critical  spirit,  it  is  looking  to  the  church 
for  an  illustration  of  Scriptural  morality  and  piety. 
It  is  looking  to  the  lives  of  Christians  for  evidence 
of  the  inspiration  of  the  Scriptures  and  of  the  work 
of  the  Holy  Spirit  upon  the  hearts  of  men. 

And  so  far  as  the  judgment  of  the  world  upon 
this  point  is  candid  and  unbiased  it  is  altogether 
legitimate  and  befitting.  It  is  the  design  of  God 
that  unregenerate  men  shall  judge  of  the  character 
of  his  religion  by  its  fruit.  It  is  his  purpose  that 
his  people  shall  be  known  as  such  by  their  manner 
of  living.  To  his  ancient  people  he  says :  "Ye  are 
my  witnesses."*  From  the  connection  in  which  the 
words  were  spoken  it  appears  that  his  people  are 
represented  as  witnesses  to  the  truth  of  their  relig- 
ion. It  is  said:  "Therefore  ye  are  my  witnesses, 
saith  the  Lord,  that  I  am  God."f  This  was  the 
point  to  be  established  and  to  its  truth  his  people 
were  the  witnesses.  The  same  thought  in  another 
form  is  presented  by  our  Lord  in  his  Sermon  on 
the  Mount.  To  his  disciples  he  says:  "Ye  are  the 
light  of  the  world,"  *  *  *  "Let  your  light  so 
shine  before  men  that  they  may  see  your  good 
works  and  glorify  your  Father  which  is  in  heaven.":|: 

■^Isaiah  xliii.,  lo.    flsaiah  xliii.,  12.    JMatt.  v.,  14,  16. 


THE  BELIEVER   AS  A    WITNESS  FOR   CHRIST.        43 

In  these  words  our  Lord  teaches  his  disciples  that 
they  are  the  light  by  which  the  world  is  to  be  guided 
in  its  search  for  truth  and  in  its  pursuit  of  life  and 
immortality.  And  in  view  of  this  fact,  they  are  ad- 
monished to  let  their  light  shine  in  such  a  manner 
that  its  significance  will  not  be  misapprehended. 
To  the  disciples  as  he  was  about  to  leave  them,  Jesus 
said:  "Ye  shall  receive  power  after  that  the  Holy 
Ghost  is  come  upon  you:  ye  shall  be  witnesses 
unto  Me  both  in  Jerusalem  and  in  all  Judea,  and 
in  Samaria,  and  unto  the  uttermost  part  of  the 
earth."* 

The  apostles  and  other  primitive  preachers  were 
something  more  than  expounders  of  the  principles 
and  precepts  of  the  Gospel.  They  were  personal 
witnesses,  not  only  to  the  death  and  resurrection  of 
Jesus,  but  also,  in  their  manner  of  living,  and  es- 
pecially, in  the  spirit  in  which  they  met  the  opposi- 
tion and  endured  the  persecution  of  the  world,  to 
the  power  of  the  Gospel  to  renew  and  sanctify 
the  heart.  They  gave  to  the  world  an  impressive 
illustration  of  the  theory  of  the  Gospel  that  there  is 
a  vital  and  controlling  connection"  between  Christ 
and  his  disciples. 

It  is  the  claim  of  the  church  that  the  believer's 
spiritual  life  is  received  from  Christ,  as  the  life  of 

♦Acts  i.,  8.         . 


44        THE  BELIEVER  AS  A    WITNESS  FOR   CHRIST. 

the  branch  is  drawn  from  that  of  the  vine.  It  is 
maintained  that  his  manner  of  life  is  the  fruit  of  the 
Spirit  of  Christ  which  is  in  him.  It  is  the  profession 
of  the  believer  that  he  is  animated  by  the  temper  of 
his  Divine  Master.  It  was  the  personal  testimony 
of  the  first  disciples  of  Christ  to  the  truth  of  this 
claim  that  gave  to  the  first  proclamation  of  the 
Gospel  its  extraordinary  power  and  success.  Judg- 
ing of  the  character  of  the  new  religion  from  what 
they  observed  of  its  effect  upon  the  hearts  and  lives 
of  its  subjects,  unregenerate  men  were  constrained 
to  acknowledge  its  Divine  origin  and  power.  They 
exercised  their  right  of  private  judgment  and,  in 
large  numbers,  were  constrained  to  accept  the  Gos- 
pel. 

Necessity  of  This  Testimony. 

It  is  not  only  the  purpose  of  God  that,  as  free 
moral  agents,  unregenerate  men  shall  exercise  this 
right  of  private  judgment,  but  there  is  a  necessity 
for  it  in  the  nature  of  things.  They  have  no  other 
means  of  judging  of  the  character  of  the  Christian 
faith.  There  is  no  other  test  to  which  they  can 
subject  the  professions  of  the  church.  There  is  no 
other  standard  by  which  they  can  try  the  claims  of 
believers  to  have  been  born  of  the  Holy  Ghost, 
From  their  point  of  view  there  is  no  other  criterion 
of  experimental  piety.     To  them,  the  only  reliable 


THE  BELIEVER  AS  A    WITNESS  FOR   CHRIST.        45 

evidence  that  believers  are  the  subjects  of  a  change 
of  heart  is  a  change  of  life. 

And  as  a  matter  of  fact,  this  is  the  standard  by 
which  men  try  the  Gospel.  If  Christians  with  whom 
they  come  into  contact,  exhibit  in  a  good  degree, 
the  spirit  of  their  Master  they  are  constrained  to 
recognize  the  genuineness  of  their  religion.  If 
their  lives  are  a  fair  reflection  of  the  Christian  spirit, 
imperfect  though  it  must  ever  be,  the  unregenerate 
are  convinced  and  attracted  to  the  cross.  They  are 
made  conscious  of  the  power  of  Divine  truth,  and 
their  hearts  are  opened  to  its  saving  influences. 
But  if  they  see  in  the  lives  of  believers  no  evidence 
of  the  work  of  the  Spirit  upon  their  hearts,  they  are 
confirmed  in  their  unbelief  and  impenitence.  They 
readily  persuade  themselves  that  experimental  piety 
is  a  pretense  and  that  they  are  justified  in  continu- 
ing to  harden  themselves  against  the  Gospel.  In- 
deed it  is  scarcely  too  much  to  say  that  the  mass 
of  the  unbelieving  come  to  a  decision,  either  for 
or  against  Christ  on  this  testimony  alone. 

It  is  not  only  of  the  Divine  appointment  then,  but 
it  is  also  fit  and  necessary  that  the  world  should  judge 
of  the  character  of  evangelical  religion  by  what  it 
is  able  to  observe  of  the  lives  of  its  professed  sub- 
jects. It  is  appropriate  and  right  that  it  should  look 
here  for  evidence  of  the  Divine  origin  and  character 
of  the  Christian  faith. 


46      the  believer  as  a  witness  for  christ. 

Every  Christian  a  Witness. 

The  duty  of  witnessing  for  Christ  is  universal.  It 
includes  every  believer.  This  follows  from  the  na- 
ture and  necessity  of  his  testimony,  and  from  the 
plan  of  God  to  make  his  people  a  light  to  the  world. 
In  the  act  of  professing  his  faith  in  Christ,  the  be- 
liever takes  the  position  of  a  witness  and  through 
every  period  of  his  life  he  continues  to  bear  his 
testimony  either  for  or  against  the  Gospel. 

This  is  true  of  every  subject  of  Divine  grace.  The 
testimony  of  one  believer  may  be  regarded  as 
stronger  than  that  of  another.  His  weight  of  char- 
acter may  give  especial  weight  to  his  testimony.  In 
the  measure  of  their  religious  influence,  as  in  other 
respects,  believers  exhibit  a  wide  diversity.  They 
are  endowed  with  a  diversity  of  gifts  and  they  are 
invested  with  different  degrees  of  spiritual  power 
and  capacity  for  service.  But  no  disciple  of  Christ 
is  intellectually  so  feeble,  or  occupies  a  position  so 
humble  as  altogether  to  escape  the  observation  of 
the  world.  The  humblest  and  the  most  exalted  are 
alike  witnesses  for  Christ.  The  eyes  of  the  unre- 
generate  are  upon  every  person  who  makes  a  pro- 
fession of  godliness.  Their  manner  of  life  is  a  mat- 
ter of  constant  observation  and  scrutiny.  To  all  to 
whom  they  are  witnesses,  their  testimony  is  a  subject 
of  the  liveliest  interest. 


the  believer  as  a  witness  for  christ.      47 

This  Testimony  Necessarily  Positive. 

In  this  regard,  as  in  many  other  directions  relat- 
ing to  his  character  and  conduct  as  a  disciple  of 
Christ,  there  is,  to  the  believer,  no  neutral  ground. 
He  is  either  for  Christ  or  against  him.  His  testi- 
mony either  sustains  or  opposes  the  cause  which 
he  represents.  He  is  bound  to  be  a  witness  for 
Christ.  Christ  requires  this  service  at  his  hands, 
and  the  world  is  looking  to  him  for  positive  testi- 
mony to  the  Divine  origin  and  truth  of  his  religion. 
Hence  if  his  life  fails  to  furnish  unequivocal  testi- 
mony in  support  of  the  Gospel,  he  will  be  under- 
stood as  bearing  positive  testimony  against  it.  And 
it  will  hardly  answer  to  treat  this  conclusion  as  cen- 
sorious or  uncharitable.  His  obligation  to  his  Mas- 
ter and  to  lost  men  calls  imperatively  for  testimony 
in  support  of  his  religion,  that  can  neither  be  con- 
troverted nor  misunderstood;  and  if  he  fails  to  bear 
such  testimony  it  is  no  matter  of  surprise  that  he 
is  regarded  as  a  positive  witness  against  it.  If 
there  is  no  obvious  difference  between  his  manner 
of  living  and  that  of  the  upright  and  respectable 
man  of  the  world,  and  if  he  is  as  much  devoted  to 
self, — if  he  is  as  uncharitable, — if  he  has  as  little  self- 
control, — if  he  is  as  exacting  and  as  earnestly  de- 
voted to  the  pursuit  of  the  pleasures  of  the  world,  his 
influence  is  felt  in  opposition  to  the  cause  of  Christ. 


48  THE  BELIEVER  AS  A    WITNESS  FOR   CHRIST. 

The  world  will  conclude, — and  who  shall  complain 
of  its  position, — either  that  he  is  acting  the  part  of 
a  deceiver,  or  that,  if  sincere,  his  religion  is  to  be 
attributed  to  a  persistent  and  remediless  hallucina- 
tion. In  other  words,  he  will  be  regarded  either  as 
a  hypocrite  or  as  an  enthusiast.  But  however  his 
religion  may  be  accounted  for  or  explained,  he  is 
regarded  as  a  positive  witness  against  his  Master 
and  his  cause. 

The  Responsibility  Involved. 

From  what  has  already  appeared  in  regard  to  the 
position  of  the  believer  as  a  Christian  witness,  it  is 
apparent  that  it  involves  a  very  grave  responsibility. 
In  his  testimony,  as  a  witness  for  Christ,  he  is  ex- 
erting a  very  strong  influence  upon  the  spiritual  in- 
terests of  those  by  whom  he  is  surrounded.  There 
is  a  possibility,  not  to  say  a  probability,  that  there 
are  persons  with  whom  his  testimony  may  be  de- 
cisive. It  may  either  establish  them  in  the  belief 
and  love  of  the  truth,  or  confirm  them  in  a  state  of 
unbelief  and  impenitence.  It  may  attract  them  to 
the  cross  or  determine  their  pursuit  of  the  way  to 
death. 

It  may  be  conceded  that  the  process  of  reason- 
ing by  which  ungodly  men  confirm  themselves  in 
their  unbelief,  on  this  ground,  is  altogether  illogi- 
cal and  wholly  without  justification.     Their  sin  in 


THE  BELIEVER  AS  A    WITNESS  FOR   CHRIST.        49 

this  regard  as  in  every  other  is  without  excuse. 
But  it  is  to  be  borne  in  mind  that  we  have  to  do 
simply  with  the  fact  of  the  momentous  conse- 
quences of  our  Christian  testimony.  Whatever  may 
be  true  of  the  sin  of  those  to  whom  we  are  wit- 
nesses for  Christ,  the  fact  remains  that  the  infirm- 
ities and  lapses  of  the  professed  followers  of  Christ 
exert  a  very  powerful  influence  upon  the  spiritual 
interests  of  those  by  whom  we  are  surrounded. 

This  fact  should  impress  every  believer  with  a 
very  deep  sense  of  his  responsibility  as  a  Christian 
witness.  He  should  habitually  cherish  the  feeling 
that  his  relative,  his  friend,  or  his  neighbor  may 
be  saved  or  lost  as  he  is  faithful  or  unfaithful  in  this 
solemn  testimony.  He  should  ever  bear  in  mind 
that  his  testimony  may  win  them  to  Christ  or  repel 
them  from  his  service. 

The  Extent  and  the  Measure  of  this  Influence. 

In  a  greater  or  less  degree  the  influence  of  our 
testimony  extends  to  all  with  whom  we  associate 
and  to  all  who  are  in  a  position  to  observe  our  man- 
ner of  living.  It  is  felt  by  our  fellow  disciples.  It 
quickens  and  sustains  and  comforts  the  saints  with 
whom  we  associate  or  it  is  felt  as  a  chilling  and  de- 
pressing force.  If  they  are  not  strengthened  and 
encouraged  in  their  Christian  life  and  in  their  work 
as  disciples  by  our  piety  and  zeal,  they  are  grieved 


50 


THE  BELIEVER  AS  A    WITNESS  FOR   CHRIST. 


and  saddened  by  our  worldliness  and  indifference 
and  their  hands  are  weakened  in  every  effort  to  pro- 
mote the  interests  of  the  Redeemer's  Kingdom. 
And  every  impenitent  sinner,  to  whom  we  are  wit- 
nesses, is  made  to  feel  either  the  attracting  or  re- 
pelling power  of  our  life. 

The  measure  of  our  influence  upon  "them  that 
are  without,"  is  proportionate  to  the  intimacy  of 
the  relation  which  we  sustain  toward  them.  It  is 
very  deeply  felt  by  those  with  whom  we  are  asso- 
ciated in  the  relations  of  business.  The  manner  in 
which  we  conduct  our  business  is  regarded  as  a 
very  decisive  testimony  to  the  character  of  our  relig- 
ion. It  unmistakably  indicates  the  moral  or  rehg- 
ious  principle  by  which  our  business  acts  are  gov- 
erned. In  their  relations  to  our  business,  the  princi- 
ples of  the  Gospel  are  in  direct  conflict  with  the  in- 
clinations of  the  natural  heart.  Circumstances  are 
frequently  arising  under  which  the  conducting  of 
our  business  in  accordance  with  the  requirements 
of  the  Gospel  involves  a  sacrifice  of  our  selfish  inter- 
ests from  a  regard  to  the  authority  and  will  of  God. 

Just  here  our  religious  character  is  subjected  to 
a  very  severe  test.  We  are  regarded  as  bearing 
a  very  positive  testimony  to  the  character  of  the 
Christian  faith.  Under  such  circumstances  a  con- 
sistent Christian  course  is  recognized  as  a  very 
strong  testimony  to  the  genuineness  of  our  religious 


THE  BELIEVER  AS  A    WITNESS  FOR  CHRIST.        51 

character.  But  if  we  exhibit  a  lack  of  Christian  con- 
sistency, the  world  makes  haste  to  say  that  our 
profession  is  either  a  delusion  or  a  fraud. 

Our  Christian  testimony  leaves  a  strong  impres- 
sion in  all  of  our  social  relations.  There  is  a  kind 
of  social  courtesy  that  is  inspired  by  the  spirit  of 
the  Gospel.  There  is  a  bearing  toward  those  with 
whom  we  associate  which,  though  it  cannot  be  de- 
scribed, is  at  once  recognized  as  a  fruit  of  the  Chris- 
tian life.  And  the  manifestation  of  this  grace,  or  of  a 
palpable  lack  of  it,  is  a  strong  testimony  either  for 
or  against  our  religion. 

But  perhaps  there  are  no  circumstances  under 
which  the  testimony  of  the  believer  is  so  positive 
and  strongly  influential  as  in  the  domestic  relations. 
There  it  appears  almost  if  not  altogether  control- 
ling. There  is  a  fearful  probability  that  the  influ- 
ence of  husbands  and  wives,  of  parents  and  of 
brothers  and  sisters  upon  those  toward  whom  they 
sustain  these  relations,  may  determine  their  eternal 
destiny.  It  is  more  than  possible  that  the  testimony 
borne  may  leave  an  impression  and  exert  an  influ- 
ence that  will  give  direction  to  their  future  both 
for  time  and  for  eternity.  They  may  be  saved  or 
lost,  as  those  to  whom  they  are  looking  for  this  tes- 
timony are  faithful  or  unfaithful  to  their  solemn  trust. 

How  solemn  and  awful,  then,  the  responsibility 
of  every  believer,  as  a  witness  for  Christ!    In  every 


52 


THE  BELIEVER   AS  A    WITNESS  FOR   CHRIST. 


moral  act  so  far  as  it  is  subject  to  observation,  he 
is  exerting  an  influence  for  weal  or  woe  upon  the 
spiritual  and  eternal  interests  of  all  by  whom  he  is 
surrounded.  To  all  to  whom  he  is  a  witness  for 
Christ,  his  manner  of  living  is  "a  savor  of  life  unto 
life"  or  of  "death  unto  death."  Any  thoughtful  man 
would  count  it  a  solemn  thing  to  bear  testimony  in 
a  court  of  justice  upon  which  the  life  of  a  fellow 
mortal  was  suspended.  But  how  much  more  sol- 
emn the  responsibility  when  the  testimony  may  de- 
termine his  destiny  for  an  endless  eternity!  It  is 
impossible  to  overestimate  the  importance  and  so- 
lemnity of  a  life  of  witness-bearing  as  the  servants 
of  Christ.  Any  befitting  sense  of  the  responsibility 
of  this  position  will  render  us  careful  to  "walk  cir- 
cumspectly, not  as  fools,  but  as  wise."*  In  all  of 
our  relations  we  shall  be  diligent  in  the  effort  to 
maintain  "always  a  conscience  void  of  offense  to- 
ward God,  and  toward  men."f  We  shall  habitu- 
ally bear  in  mind  that  "none  of  us  liveth  to  himself, 
and  no  man  dieth  to  himself.":}: 

♦Eph.  v.,  15.     fActs  xxiv.,  16.     JRom.  xiv.,  7. 


CHAPTER  IV. 


EVERY    BELIEVER    A    PREACHER 
OF  THE  GOSPEL, 

"Let  him  that  heareth  say.  Come." — Rev.  xxii.,   J  7. 


EVERY    BELIEVER    A    PREACHER    OF    THE 
GOSPEL. 

The  Priesthood  of  Believers. 

Under  the  Mosaic  Dispensation  the  conducting 
of  the  pubHc  worship  of  God  was  committed  to  a 
particular  class  of  men.  One  of  the  twelve  tribes 
of  Israel  was  set  apart  to  this  service  and  to  mem- 
bers of  this  tribe  was  intrusted  the  exclusive  admin- 
istration of  the  rites  and  ordinances  of  the  church. 
It  was  not  permitted  to  men  of  any  other  tribe  to 
bear  a  part  in  this  work.  Everything  pertaining  to 
it  was  committed  to  a  divinely  appointed  priesthood. 
The  religious  instruction  of  the  people  also,  aside 
from  that  of  the  domestic  circle,  was  committed  to 
a  class  of  divinely-appointed  teachers.  The  priests 
and  the  prophets  conducted  the  worship  of  the  sanc- 
tuary and  gave  religious  instruction  to  the  people. 

The  Jewish  church  was  not  called  to  the  work  of 
disseminating  its  religion.  It  was  no  part  of  its 
duty  to  proselyte  the  pagan  nations  by  which  it  was 
surrounded.  When  the  disciples  of  Moses  had  main- 
tained this  system  in  its  purity  and  had  transmitted 
it  unalloyed  to  the  generations  to  come,  they  had 
discharged  their  religious  obligations. 

But  under  the  Gospel  vastly  more  than  this  is 
required  of  the  people  of  God.     They  are  called  to 


56      EVERY  BELIEVER   A    PREACHER   OF    THE   GOSPEL. 

the  work  of  preaching  Christ  to  a  world  lying  in  sin. 
To  this  end  the  house  of  Levi  has  been  superseded 
by  a  priesthood  that  includes  every  believer.  In 
the  establishment  of  the  new  dispensation  the  time 
came  when  the  prayer  of  Moses  :*  "Would  God 
that  all  the  Lord's  people  were  prophets,"  was  fully 
answered.  All  the  saints  became  "kings  and  priests 
unto  God  and  his  Father."f  To  as  many  as  have 
become  the  children  of  God  by  faith  in  Jesus  Christ 
it  is  written  "Ye  also,  as  lively  stones,  are  built  up 
a  spiritual  house,  a  holy  priesthood,  to  offer  up  spirit- 
ual sacrifices,  acceptable  to  God  by  Jesus  Christ. ":|: 
Again  it  is  said:  "Ye  are  a  chosen  generation,  a 
royal  priesthood,  a  holy  nation,  a  peculiar  people, 
that  ye  should  show  forth  the  praises  of  him  who 
hath  called  you  out  of  darkness  into  his  marvelous 
light."§  This  sacerdotal  order  of  the  Christian 
church  is  not  a  priesthood  simply  in  name.  It  is  set 
apart  to  the  work  of  offering  up  spiritual  sacrifices. 
These  sacrifices,  as  appears  from  the  words  of  the 
prophet,  are  the  sacrifices  of  praise  and  of  service. 
He  says :  "Take  away  all  iniquity  and  receive  us 
graciously;  so  will  we  render  the  calves  of  our 
lips."||  These  offerings  are  the  worship  and  service 
of  God  in  distinction  from  the  calves  of  the  stall,  or 
the  herd.  They  are  the  sacrifices  which  are  offered 

*Num.  xi.,  29.     fRev.  i.,  6.     %!.    Pet.   ii.,  5.     §1.  Pet.  ii.,  9. 
IIHosea  xiv.,  2. 


EVERY  BELIEVER  A    PREACHER   OF   THE  GOSPEL.       57 

by  the  New  Testament  priesthood.  They  are 
"spiritual  sacrifices  acceptable  to  God  by  Jesus 
Christ,"  and  they  "show  forth  the  praises  of  him 
who  has  called"  them  "out  of  darkness  into  his  mar- 
velous light." 

The  call  of  the  believer  is  the  call  to  a  part  in 
this  priesthood.  By  virtue  of  this  priesthood  he 
becomes  an  intercessor  for  lost  men  and  he  ofifers 
sacrifices  in  their  behalf.  The  believer  is  separated 
from  the  world  and  set  apart  to  Christian  service. 
He  becomes  a  prophet,  or  teacher  of  the  Gospel, 
and  as  such  he  receives  a  commission  to  engage 
in  the  work  of  evangelizing  the  world.  He  needs 
no  formal  setting  apart  to  this  priesthood,  but 
under  the  consciousness  of  his  call  as  a  disciple  of 
Christ,  he  may  at  once  enter  upon  the  service  of 
Christ. 

The  call  to  service  is  involved  in  his  call  to  the 
"royal  priesthood."  But  he  has  a  specific  call  in 
the  words  of  Jesus:  "Let  him  that  heareth  say. 
Come."  No  language  could  be  more  comprehen- 
sive. It  includes  every  man,  woman  and  child  who 
has  heard  the  Gospel  invitation.  There  is  no  per- 
son who  can  claim  to  be  an  exception.  The  call  is 
not  addressed  to  scholars,  to  the  intellectual,  nor 
to  those  of  ready  speech.  It  is  not  addressed  to 
the  afHuent,  nor  to  those  in  exalted  and  command- 
ing positions.      No   qualification   is   prescribed   be- 


58      EVERY  BELIEVER  A    PREACHER   OF   THE  GOSPEL. 

yond  that  spiritual  preparation  of  which  every  mem- 
ber of  the  "holy  priesthood"  is  presumed  to  be 
already  in  possession. 

Of  the  work  of  this  priesthood  in  the  Welsh  re- 
vival, the  Rev.  G.  Campbell  Morgan,  D.  D.,  writes: 
"If  you  go  to  Wales  and  get  near  to  the  work  you 
will  see  the  church  returning  to  the  true  functions 
of  her  priesthood.  What  are  the  functions  of  the 
Christian  priesthood?  Of  course,  I  need  hardly 
stay  to  say  that  I  am  referring  to  the  priesthood  of 
the  church,  for  there  is  no  priesthood  in  the 
church  separated  from  the  church;  and  I  am  not 
at  all  sure  that  God  is  not  restoring  to  Wales  the 
true  functions  of  priesthood,  partly  because  she  re- 
fuses to  be  dominated  by  any  false  system  of  priest- 
hood."* 

A  Public  Ministry. 

It  is  not  to  be  forgotten  that  under  the  Gospel 
a  class  of  men  is  set  apart  as  public  teachers  of  re- 
ligion. They  are  commissioned  as  public  preachers 
of  the  word  and  to  them  alone  has  been  committed 
the  administration  of  Gospel  ordinances.  They  are 
ordained,  not  to  a  priesthood,  for  they  belong  to 
that  order  by  virtue  of  their  call  as  believers,  but 
to  the  ministry  of  the  word.     As  such  they  receive 

♦The  Story  of  the  Welsh  Revival,  page  47. 


EVERY  BELIEVER  A   PREACHER   OF   THE  GOSPEL.      59 

from  the  church  a  pecuniary  support  that  they  may 
devote  themselves  exclusively  to  this  service.  In 
magnifying  the  work  of  the  "royal  priesthood"  we 
do  not  in  any  manner  minimize  that  of  the  public 
ministry.  The  two  classes  are  not  antagonistic,  or 
in  any  sense  competitive  spiritual  forces.  But  each 
is  supported  and  sustained  by  the  other.  The  effi- 
ciency of  lay  work,  very  largely,  depends  upon  the 
faithful  and  effective  preaching  of  the  cross  from 
the  sacred  desk. 

But  while  the  work  of  the  ministry  is  of  prime 
importance,  it  enjoys  no  monopoly  in  the  work  of 
preaching  Christ.  Ministers  are  simply  leaders  of 
the  sacramental  host.  They  are  leaders  in  the 
public  preaching  of  the  cross  and  they  should  be 
leaders  in  private  and  personal  work  for  Christ.  If 
Christ  has  said  to  them,  especially,  "Go  ye  into  all 
the  world  and  preach  the  Gospel  to  every  crea- 
ture," he  has  also  said  to  every  lay  believer:  "Let 
him  that  heareth  say  Come." 

In  the  establishment  of  the  Christian  ministry  it 
was  not  the  design  of  God  to  commit  the  work  of 
the  world's  evangelization  to  a  class  of  men  set  apart 
exclusively  to  this  service.  It  was  the  Divine  purpose 
that  all  who  believe  should  join  with  them  in  the  invi- 
tations of  the  Gospel.  The  call  of  the  "royal  priest- 
hood" as  we  have  seen  is  a  call  to  this  work.  Christ 
has  left  on  record  the  declaration  that  he  came  "to 


6o      EVERY  BELIEVER  A    PREACHER   OF   THE  GOSPEL. 

seek  and  to  save  that  which  was  lost."*  This  was 
the  great  end  of  his  incarnation,  of  his  pubhc  min- 
istry and  of  his  death  on  the  cross.  And  all  who  are 
called  as  his  disciples  are  called  to  bear  a  part  with 
him  in  this  work.  The  call  is  a  call  to  become  co- 
workers with  Christ  in  giving  the  Gospel  to  the  lost. 

The  Believer  Sent  of  Christ. 

In  his  prayer  for  his  disciples,  Jesus  says :  "As 
thou  hast  sent  me  into  the  world,  even  so  have  I  also 
sent  them  into  the  world. "f  He  has  sent  his  dis- 
ciples to  finish  the  work  which  he  was  sent  of  the 
Father  to  do  on  the  earth  and  which  he  began  in  his 
public  ministry.  This  work  was  not  completed  by  his 
death  and  resurrection.  It  was  simply  begun  and  what 
he  began  he  has  sent  his  people  to  finish.  He  has 
called  them  to  carry  forward  the  work  until  the  en- 
tire race  shall  have  been  brought  to  a  knowledge  of 
his  salvation.  And  the  work  he  has  committed,  not 
to  any  class  but  to  all  who  believe. 

The  Spirit  of  the  Christ  Life. 

This  call  comes  to  the  believer,  not  simply  in  the 
words  of  inspiration  but  also  in  the  spirit  of  the  new 
life  in  Christ.  It  is  involved  in  the  zeal  for  the  Divine 
glory  and  in  the  love  of  souls  with  which  his  breast 


*Luke  xix.,  lo.    tJohn  xvii.,  i8. 


EVERY  BELIEVER  A    PREACHER   OF   THE  GOSPEL.      6 1 

is  inspired  by  the  washing  of  regeneration  and  the 
renewing  of  the  Holy  Ghost.  All  who  are  in  Christ 
by  a  living  faith,  partake  in  some  degree  of  his  Spirit 
and  of  his  interest  in  the  souls  of  the  lost.  Of  it- 
self this  spirit  constitutes  a  call  to  the  work  of  preach- 
ing Christ.  To  as  many  as  are  not  called  to  the  of- 
fice of  a  public  teacher  of  religion  it  is  a  call  to  join 
in  a  private  capacity  in  the  invitations  of  the  pulpit. 
It  is  a  call  to  labor  in  the  sphere  in  which  they  have 
been  placed  by  the  providence  of  God  for  the  evan- 
gelization of  the  world. 

Example  of  the  Primitive  Church. 

A  bright  example  of  this  spirit  and  of  a  prompt 
and  hearty  response  to  the  call  of  the  Gospel  is  pre- 
sented by  the  work  of  the  primitive  believers.  Not 
only  the  apostles  and  evangelists,  but  the  mass  of 
the  disciples  as  well,  became  preachers  of  the  Gospel. 
In  the  record  of  the  persecution  under  which  Stephen 
suffered  martyrdom,  it  is  said  of  the  Church  at  Jeru- 
salem :  "They  were  all  scattered  abroad  throughout 
the  regions  of  Judea  and  Samaria,  except  the  apos- 
tles;" and  in  the  same  connection  it  is  said  of  these 
disciples:  "They  that  were  scattered  abroad  went 
everywhere  preaching  the  word."*  From  this  ac- 
count it  appears  that  the  preachers  were  not  apos- 

*Acts  viii.,  I,  4. 


62      EVERY   BELIEVER   A    PREACHER   OF   THE  GOSPEL. 

ties  and,  so  far  as  the  record  shows,  none  of  them 
had  been  set  apart  to  the  work  of  the  public  ministry. 
But  under  the  outpouring  of  the  Spirit  on  the  day  of 
Pentecost  they  had  become  very  deeply  imbued  with 
the  Spirit  of  the  Gospel.  They  understood  that  by 
virtue  of  their  acceptance  of  Christ  they  had  become 
preachers  of  his  Word.  If  they  had  not  been  or- 
dained as  pastors  or  as  evangelists,  they  had  been 
commissioned  as  hearers  of  the  word  to  say: 
"Come."  And  wherever  they  were  driven  by  this 
persecution  they  made  haste  to  proclaim  the  glad 
tidings. 

Not  Persons  of  Extraordinary  Capacity. 

We  have  no  intimation  that  these  believers  were 
persons  of  superior  gifts  or  attainments.  They  were 
not  professional  scholars.  They  were  not  men  or 
women  of  extraordinary  learning  or  intelhgence, 
or  eloquence  or  of  any  unusual  readiness  of  speech. 
They  had  no  special  capacity  for  addressing  a  pop- 
ular audience,  and  we  do  not  know  that  to  any  con- 
siderable extent  they  made  use  of  this  method  of 
preaching.  But  they  were  men  of  God,  men  of  faith 
and  prayer.  They  had  received  a  holy  anointing 
for  this  service  and  their  zeal  for  Christ  and  their 
love  of  souls  gave  them  utterance.  It  not  only 
opened  their  mouths,  but  it  unloosed  their  tongues. 
And  this,  whatever  may  have  been  their  intellectual 


EVERY  BELIEVER  A    PREACHER   OF    THE  GOSPEL.      63 

gifts  or  attainments,  made  them  effective  preachers 
of  the  Word.  Whether  they  addressed  a  group  or 
company  of  people  or  secured  a  hearing  from  a  larger 
congregation  or  whether  they  talked  informally  to 
a  household,  or  to  an  individual,  their  earnestness 
and  the  intensity  of  their  convictions  moved  their 
hearers  to  repentance  and  to  an  acceptance  of  the 
Gospel.  Moved  by  these  impulses  they  had  power 
with  God  and  with  men  and  prevailed.  They  were 
enabled  to  lay  hold  upon  the  unregenerate  and  to 
bring  them  to  Jesus. 

An  Element  of  the  Success  of  the  Apostles. 

It  is  very  largely  to  this  faithful  co-operation  of 
the  private  members  of  the  churches  with  the  apos- 
tles and  evangeHsts  that  their  marvelous  success  is 
to  be  attributed.  The  Acts  of  the  Apostles  and  the 
Epistles  of  Paul  present  conclusive  evidence  that  this 
preaching  of  the  laity  was  general,  and  that  it  con- 
stituted a  very  important  element  of  the  work 
through  which  the  Gentile  nations  were  brought 
under  the  power  of  the  Gospel.  Wherever  the  apostles 
and  evangelists  went  with  their  message,  the  laity  be- 
came co-workers  with  them  in  giving  the  Gospel  to  the 
people.  As  soon  as  converts  were  made  they  were 
taught  the  duty  of  uniting  with  their  public  teachers  in 
bringing  sinners  to  the  Saviour.  At  once  they  became 
co-workers  with  the  apostles  in  their  efforts  to  evan- 


64      EVERY   BELIEVER   A    PREACHER   OF    THE  GOSPEL. 

gelize  the  people.  They  not  only  aided  their  pub- 
lic teachers  in  the  establishment  and  building-  up  of 
a  church  where  it  had  not,  previously,  been  organ- 
ized, but  at  their  departure  they  assumed  the  care 
and  direction  of  it.  In  the  absence  of  an  apostle  or 
evangelist,  they  carried  forward  the  work  which  they 
had  begun.  No  churches  were  left  without  public 
worship  because  there  was  no  ordained  minister  to 
conduct  it.  The  laity  was  expected  to  continue  to 
build  upon  the  foundation  which  their  public  teachers 
had  laid. 

Examples  of  Primitive  Lay  Workers. 

In  a  number  of  instances,  the  apostle  Paul  has 
made  honorable  mention  of  lay  workers,  both  men 
and  women,  who  rendered  faithful  and  important 
service  in  this  direction.  He  does  not  hesitate  to 
share  with  them  the  honor  of  the  success  of  the 
Gospel  as  he  was  permitted  to  preach  it.  He  says: 
"Greet  Priscilla  and  Aquila,  my  helpers  in  Christ 
Jesus."  "Salute  Tryphena  and  Tryphosa,  who  la- 
bor in  the  Lord.  Salute  the  beloved  Persis,  which 
labored  much  in  the  Lord."*  Again  he  says:  "I 
entreat  thee  also,  true  yokefellow,  help  those  women 
which  labored  with  me  in  the  gospel  with  Clement 
also,    and    with    other    my    fellow   laborers,    whose 

♦Rom.  xvi.,  3,  12. 


EVERY  BELIEVER  A    PREACHER   OF    THE   GOSPEL.      65 

names  are  in  the  book  of  life."*  He  speaks  of  them 
as  fellow  laborers,  and  upon  some  of  them  he  con- 
fers immortal  honor  by  his  recognition  in  his  Epis- 
tles of  their  faithful  and  efficient  labors.  Paul  knew 
very  well  that  if  his  labors  were  to  be  largely  suc- 
cessful he  must  be  sustained  in  them  by  the 
believers  whom  he  had  been  instrumental  in  bringing 
into  the  church.  And  what  was  true  of  Paul  is  true 
to-day  of  every  pastor  and  evangelist.  Great  re- 
sults from  public  preaching  of  the  cross  are  wit- 
nessed only  as  "all  the  Lord's  people  are  'prophets.'  " 

Consequences  of  the  Decadence  of  Lay  Work. 
As  it  was  to  the  co-operation  and  support  of  the 
laity  that  the  marvelous  growth  of  the  primitive 
church  was  largely  due,  so  it  was  to  the  gradual  dis- 
continuance of  this  work  and  the  increased  limiting 
of  Christian  service  to  the  clergy  that  the  decadence 
and  spiritual  power  of  the  church  of  the  first  cen- 
turies is  to  be  attributed.  This  decrease  and  final 
discontinuance  of  the  work  of  the  laity  were  both 
a  cause  and  an  effect  of  the  spiritual  darkness  by 
which  the  church  of  the  early  centuries  of  the  Chris- 
tian era  began  to  be  over-shadowed,  and  in  which 
Romanism  had  its  rise  and  early  development.  In 
proportion  as  the  work  of  the  laity  was  diminished, 
the  power  and  importance  of  the  clergy  were  in- 

*Phil.  iv.,  3. 


66      EVERY  BELIEVER   A    PREACHER   OF    THE   GOSPEL. 

creased  and  in  the  continuance  of  this  process  vital 
godliness  became  practically  extinct  and  the  domin- 
ion of  the  Romish  hierarchy  was  established.  This 
reign  of  spiritual  death  was  intercepted  only  by  the 
coming  of  the  Protestant  reformation. 

Revival  of  Primitive  Simplicity  and  Purity. 

In  a  degree  the  reformation  was  a  return  to  the 
methods  of  the  primitive  church.  Not  only  in  the 
preaching  of  the  Gospel,  but  also  in  the  methods  of 
lay  work  it  was  a  revival  of  primitive  doctrines  and 
usages.  It  awakened  the  laity  to  some  sense  of  their 
personal  obligations  as  disciples  of  Christ  and  as 
members  of  his  church.  It  was  a  restoration  of  the 
spirit  of  the  individualism  of  the  early  church  which 
under  the  power  of  Rome  had  practically  been  lost. 
But  this  revival,  important  and  far-reaching  in  its  in- 
fluence as  it  was,  was  a  very  imperfect  reformation. 
It  was  the  beginning  of  a  movement  in  the  right  di- 
rection, and  this  movement  has  gained  momentum 
as  the  spirit  of  Protestantism  has  been  strengthened 
and  developed.  But  Protestantism,  even  at  its  best, 
is  far  from  the  position  of  the  primitive  church.  The 
great  need  of  the  church  at  the  opening  of  the 
twentieth  century  is  a  revival  that  will  bring  it  back 
to  a  full  and  hearty  adoption,  not  only  of  the  spirit 
but  also  of  the  methods  and  usages  of  apostolic 
times.     In  the  departure  from  this,  the  church  has 


EVERY  BELIEVER   A    PREACHER   OF    THE   GOSPEL.      67 

lost  her  power  with  God  and  with  men  and  it  will  be 
regained  only  by  a  sincere  and  unreserved  return  to 
the  simplicity  and  purity  of  the  age  of  the  apostles. 

The  following  words  of  an  eloquent  evangelical 
writer  are  deserving  of  very  serious  consideration: 
"Under  the  preaching  of  Bunyan  and  Baxter  and 
Flavel  of  the  seventeenth  century,  and  of  Wesley  and 
Whitefield,  Doddridge  and  Edwards,  the  Erskines 
and  Tennent  and  others  of  the  eighteenth,  this  ten- 
dency toward  independent  and  earnest  efifort  on  the 
part  of  professing  Christians  was  greatly  stimulated ; 
and  since  then  there  have  been  found  in  the  churches 
not  a  few  who  have  addressed  themselves,  in  the  spirit 
of  primitive  times,  to  the  work  of  the  Lord.  Their 
number,  however,  has  not  proportionately  kept  pace 
with  the  increase  of  the  avowed  disciples  of  Christ; 
and  practically  the  great  principle  of  individual  re- 
sponsibility for  the  conversion  of  souls  remains  yet 
to  be  generally  recognized.  Practically  there  needs 
to  be  a  second  reformation  from  Popery.  Protest- 
antism itself  in  this  regard  needs  to  be  reformed."* 

Fifty  years  ago  it  was  estimated  by  judicious 
and  intelligent  men  that  not  more  than  one-fifth  of 
all  the  members  of  the  Protestant  Churches  add  any- 
thing to  their  spiritual  power  or  to  their  efficiency 
in  Christian  work.    From  the  nature  of  the  case  any 

*Rev.  Henry  C.  Fish,  D.D.,  in  Prim.  Piety  Revived,  page 
201. 


68      EVERY  BELIEVER   A    PREACHER   OF    THE   GOSPEL. 

estimate  of  this  nature  is  a  matter  of  conjecture,  but 
if  it  was  approximately  correct  at  the  middle  of  the 
nineteenth  century  it  is  quite  too  high  at  the  open- 
ing of  the  twentieth.  If  at  that  time  one  member  in 
five  was  a  spiritual  force,  the  estimate  of  one  in  ten, 
at  the  present  is  not  too  high.  It  is  true  that  the 
church  of  the  present  affords  some  bright  exam- 
ples of  faithfulness  and  earnestness  in  Christian 
work.  But  as  has  been  well  said  :  "The  very  promi- 
nence of  such  individuals  is  proof  of  the  inactivity  of 
those  around  them."  . 

Make  use  of  me,  my  God! 

Let  me  not  be  forgot, 
A  broken  vessel  cast  aside, 

One  whom  thou  needest  not! 

All  things  do  serve  thee  here, 
All  creatures,  great  and  small: 

Make  use  of  me,  of  me,  my  God, 
The  weakest  of  them  all! 


CHAPTER  V. 


THE  WORK  OF  THE  LAITY  A 
NECESSITY, 

"The  harvest  truly  is  plenteous  but  the  laborers  are  few. 
Pray  ye  therefore  the  Lord  of  the  harvest  that  he  will  send 
forth  laborers  into  his  harvest." — Matt,  ix.,  37,  38, 


THE  WORK  OF  THE  LAITY  A  NECESSITY. 
The  Necessity  Obvious. 

The  necessity  of  lay  work  in  the  effort  to  evan- 
gelize the  world  is  so  obvious  as  to  admit  of  no  ques- 
tion. A  moment's  attention  to  the  subject  must 
convince  any  thoughtful  mind  that  if  the  world  is 
ever  to  be  won  to  Christ  the  work,  to  a  great  extent 
must  be  performed  by  the  laity.  A  time  must  come 
when  "all  the  Lord's  people"  will  have  recognized 
their  calling  as  "prophets."  If  the  preaching  of  the 
cross  is  to  continue  through  all  the  future  to  be  lim- 
ited to  an  ordained  ministry,  the  millennium  will 
never  dawn.  Of  itself,  or  in  its  direct  and  personal 
labors  the  ministry  is  altogether  inadequate  to  this 
work. 

The  Ministry  Religious  Teachers. 

As  a  class  or  in  their  official  ministrations  their 
labors,  to  a  great  extent,  are  necessarily  devoted  to 
the  instruction  of  their  people;  and  in  this  service 
they  reach  a  small  proportion  only  of  the  adult 
population  of  those  lands  which,  already,  are  nomi- 
nally Christian.  The  great  work  of  the  ministry  is 
that  of  teaching.  Their  commission  runs:  "Go  ye 
therefore  and  teach  all  nations."  If  it  is  said  that 
to  teach,  as  the  word  is  here  used,  means  to  "dis- 
ciple" or  to  "evangelize"  the  reply  is  that,  in  the  main 


72  THE   WORK  OF    THE  LAITY  A    NECESSITY. 

this  is  to  be  accomplished  by  teaching".  For  it  is 
added,  "Teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you."*  The  proper  work 
of  the  ministry  is  performed  by  teaching  the  Gospel 
from  the  sacred  desk.  Ministers  are  set  apart  as  re- 
ligious teachers;  and  in  order  that  they  may  fully 
and  effectively  discharge  this  duty,  they  are  edu- 
cated as  such.  They  receive  a  literary  and  profes- 
sional training  for  this  service. 

It  is  not  the  design  of  these  words  to  teach  that 
ministers  are  under  no  obligation  to  perform  per- 
sonal work.  The  warnings  and  invitations  of  the  pul- 
pit ought  to  be  followed  with  personal  appeals  to 
the  impenitent  by  the  pastor.  As  far  as  possible  the 
faithful  pastor  keeps  himself  informed  in  regard  to 
the  spiritual  state  of  all  his  hearers.  He  knows  when 
there  is  an  especial  call  for  direct  personal  labor; 
and  the  successful  pastor  is  permitted  to  rejoice  in 
the  fruit  of  his  labor  in  this  direction.  Under  the 
ordinary  services  of  the  sanctuary  the  mass  of  the 
conversions  are  due,  under  God,  to  the  following  of 
the  sermon  by  a  personal  interview  with  an  inter- 
ested hearer,  on  the  part  of  the  pastor.  Where 
there  is  a  lack  of  success  in  winning  souls,  where  a 
pastorate  is  barren  of  saving  results,  one  of  the  rea- 
sons may  be  a  failure  to  follow  the  ministrations  of 

*Matt.  xxviii.,  19,  20. 


THE   WORK   OF    THE  LAITY  A    NECESSITY.  73 

the  house  of  God  by  faithful  and  earnest  personal 
work.  Pastors  as  well  as  laymen  have  much  to  learn 
from  the  methods  of  the  primitive  church.  The 
apostles  and  primitive  evangelists  were  not  mere 
preachers.  They  did  not  regard  their  work  as  done 
when  they  had  addressed  a  congregation.  They  fol- 
lowed this  by  direct  personal  labor.  With  all  confi- 
dence Paul  reminds  the  elders  of  Ephesus  how  he 
had  taught  their  people  "pubHcly  and  from  house  to 
house."*  To  this  direct  personal  contact  with  the 
people  of  Ephesus  doubtless  even  more  than  to  his 
great  power  as  a  preacher,  Paul  owed  his  success 
in  the  gathering  of  this  great  church.  To  the  im- 
portance of  this  work  on  the  part  of  ministers  every 
successful  pastor  and  evangelist  can  bear  testimony. 
It  is  said  of  Mr.  Moody  that  in  his  evangelistic  work 
he  was  impatient  to  get  through  with  the  public  serv- 
ices that  he  might  reach  the  unconverted  in  direct 
personal  conversation.  But  when  all  this  is  said,  it 
remains  true  that  the  great  power  of  the  ministry  is 
that  of  the  public  preaching  of  the  Gospel.  The 
strength  of  the  pastor  is  to  be  spent  in  this  service. 

The  Christian  Training  of  the  Laity. 
A  very  important  part  of  the  work  of  the  ministry 
is  that  of  preparing  the  membership  of  the  churches 
for  their  work.     It  is  only  as  pastors  are  thorough 

*Acts  XX.,  20. 


74 


THE   WORK   OF    THE  LAITY   A    NECESSITY. 


and  faithful  teachers  of  the  great  doctrines  of  the 
Gospel  system  that  their  people  are  fitted  for  intel- 
ligent and  efficient  Christian  service.  It  is  the  call- 
ing of  ministers  to  educate  their  people  for  the  Mas- 
ter's work.  It  is  a  part  and  by  no  means  an  unim- 
portant part  of  their  duty  to  prepare  the  member- 
ship of  their  churches  to  take  up  the  Gospel  mes- 
sage, as  it  is  delivered  from  the  sacred  desk,  and 
bear  it  to  those  who  are  beyond  its  reach.  The  most 
useful  pastors  are  those  who  are  most  successful  in 
educating  their  people  for  faithful  and  efficient  serv- 
ice as  Christian  workers,  and  in  securing  their  co- 
operation  and  support.  They  are  those  who  under- 
stand something  of  the  importance  of  this  co-opera- 
tion and  have  some  just  conception  of  their  calling 
as  leaders  of  the  sacramental  host.  They  are  men 
who  know  how  to  organize  the  spiritual  forces  at 
their  command  and  to  give  them  wise  direction  in 
their  service. 

It  is  said  of  John  Wesley  that  he  attributed  the 
great  success  of  the  movement  of  which  he  was  at 
the  head,  to  the  hearty  co-operation  of  his  followers. 
Of  their  work  he  said:  "They  were  all  at  it,  and  al- 
ways at  it.  Each  new  adherent  was  not  only  set  to 
work  but  kept  at  work."  It  was  his  ability  to 
awaken  the  interest  and  enthusiasm  of  his  people  and 
to  impress  them  with  a  sense  of  their  obligation  as 
servants  of  Christ,  and  his  skill  in  marshaling  his 


THE   WORK   OF    THE  LAITY  A    NECESSITY.  75 

forces,  more  than  his  eloquence  and  power  as  a 
preacher  that  enabled  him  to  lay  the  broad  and  deep 
foundations  of  the  movement  with  which  his  name  is 
associated.  And  what  was  true  of  Mr.  Wesley  in  a 
pre-eminent  degree  has  been  true  to  a  greater  or  less 
extent  of  the  most  successful  pastors  of  all  denomina- 
tions. The  most  faithful  pastor  in  this  regard  whom 
the  writer  has  known  was  the  late  Rev.  James  Jud- 
son  Buck,  for  many  years  pastor  of  Presbyterian 
Churches  at  Hunter  and  Jewett,  New  York.  It  was 
his  usage  to  visit  all  the  members  of  his  congrega- 
tion, whether  communicants  or  non-communicants, 
and  to  hold  conversation  with  them  in  regard  to 
their  spiritual  interests.  If  he  visited  a  family  he 
expected  all  the  members  of  it  to  be  assembled,  and 
when  assembled,  he  talked  to  each  one  in  particu- 
lar. Having  done  this  he  closed  the  interview  with 
the  reading  of  the  Scriptures  and  prayer.  And  this 
he  did  at  frequent  intervals.  It  is  not  every  pastor 
who  could  successfully  adopt  his  method  but  with 
him  it  was  an  ideal  method.  He  inspired  his  people 
with  profound  reverence  for  his  character  as  a  min- 
ister and  he  was  permitted  to  rejoice  in  seeing  many 
of  them  brought  to  Christ. 

The  Co-operation  of  Pastor  and  People. 

Before  the  world  will  be  brought  to  Christ,  the 
two  classes  must   be  brought   to   hearty   co-opera- 


76  THE   WORK  OF   THE  LAITY  A    NECESSITY. 

tion  in  this  work.  Ministers  must  no  longer  be  mere 
preachers,  in  the  sense  of  preparing  and  deHvering 
sermons  from  the  pulpit.  They  must  educate  their 
people  for  the  work  of  Christ,  and  become  their 
leaders  and  guides  in  their  efforts  to  win  the  uncon- 
verted to  his  service.  And  the  laity  must  learn  to 
take  up  the  message  of  the  sacred  desk  and  convey 
it  to  the  families  and  to  the  individuals  that  are 
either  standing  aloof  from  the  ministrations  of  the 
sanctuary  or  are  living  beyond  the  sphere  of  its  in- 
fluence. It  is  only  in  this  manner  that  the  mass  of 
the  unregenerate  will  ever  be  brought  to  Christ. 
To  human  view,  the  ministry,  not  only  is  at  pres- 
ent, but  also  must  continue  to  be,  too  small  a  force 
to  reach  the  perishing  milHons  of  the  race. 

No  Provision  for  the  Masses. 

That  the  world  will  not  be  subdued  to  Christ  by 
the  pulpit  alone  will  appear  if  we  consider  the  inade- 
quacy of  the  ministry  as  a  religious  force,  even  in 
the  most  favored  of  Christian  lands.  If  every  house 
of  worship  in  the  United  States  were  provided  with  a 
preacher  and  filled  to  its  utmost  capacity  with  hear- 
ers, a  small  proportion  only  of  the  people  of  the  coun- 
try would  be  reached  by  the  pulpit.  The  mass  would 
still  be  without  the  Gospel.  Even  in  the  cities 
where  the  religious  element  is  supposed  to  be  most 
influential  and  where  the  masses  are  most  accessible, 


THE   WORK   OF   THE  LAITY  A    NECESSITY.  77 

the  sittings  of  the  churches  are  altogether  inadequate 
to  their  accommodation.  But  this  is  by  no  means  the 
most  serious  aspect  of  the  case.  Inadequate  as  this 
provision  is  at  the  best,  the  sittings  of  the  churches 
are  to  a  great  extent  unoccupied.  Many  of  the 
churches  are  without  the  stated  ministrations  of  the 
word  for  a  considerable  proportion  of  the  time  and 
where  their  doors  always  stand  open  the  seats  are 
by  no  means  uniformly  filled. 

In  this  country  no  statistics  in  regard  to  church 
attendance  that  are  at  all  exact  or  definite  are  obtain- 
able. The  churches  with  the  exception  of  the  Roman 
Catholic,  publish  the  number  of  their  communicants 
but  do  not  give  the  number  of  the  families  or  indi- 
viduals who  constitute  their  congregations.  Our  sole 
reliance  is  upon  estimates  sometimes  based  upon  a 
counting  of  a  number  of  congregations  for  a  single 
service.  But  on  whatever  principle  the  estimates  are 
based  they  only  approximate  the  facts.  There  is, 
however,  a  rule  for  estimating  the  number  of  stated 
hearers  of  the  Gospel  which  though  not  exact  or  defi- 
nite is  not  very  far  from  correct.  If  the  churches  are 
taken  as  a  body,  it  will  be  found  that  the  number  of 
stated  hearers  is  about  the  same  as  that  of  the  com- 
municants. In  many  instances  the  attendance  is 
larger  than  the  membership  and  in  others  it  is  consid- 
erably smaller,  but  taken  as  a  whole  it  will  be  found 
that  the  difference  is  not  very  large. 


78  THE   WORK   OF   THE  LAITY   A    NECESSITY. 

But  if  we  accept  the  statistics  as  essentially  cor- 
rect and  include  everything-  that  can  be  called  Chris- 
tian it  will  appear  that  not  less  than  three-fourths  of 
the  population  of  this  Heaven-favored  land  are  either 
without  the  Gospel  or  are  living  in  deliberate  neglect 
of  it.  The  system  of  Gospel  work,  under  which  the 
churches  are  carrying  forward  their  operations, 
reaches  barely  one-fourth  of  our  people. 

The  Picture  Not  Wholly  Dark. 

It  may  be  admitted  that  dark  as  this  picture  ap- 
pears the  statistics  of  the  present  as  compared  with 
those  of  the  past,  present  some  ground  of  encour- 
agement. Imperfect  as  the  system  is  the  church  has 
made  progress  under  its  operation.  The  membership 
of  the  churches  is  much  larger  to-day,  in  proportion 
to  the  entire  population  of  the  country  than  it  was  at 
the  opening  of  the  nineteenth  century,  or  even  fifty 
years  since.  This  is  true  of  the  best  element  of  the 
American  church.  It  is  true  of  the  denominations 
which  are  most  thoroughly  evangelical  in  their  theo- 
logical teaching  as  well  as  most  earnest  and  aggres- 
sive in  their  church  work.  The  evangelical  and  spir- 
itual element  has  increased  more  rapidly  than  the  for- 
mal and  liberal.  At  the  middle  of  the  past  century 
less  than  one-sixth  of  the  population  of  the  country 
was  included  in  the  membership  of  the  churches,  or 
in  the  attendance  upon  the  public  ministrations  of  the 


THE   WORK  OF   THE  LAITY  A    NECESSITY.  79 

Gospel;  at  the  beginning  of  the  century  the  propor- 
tion was  considerably  smaller. 

But  accepting  these  figures  as  only  proximately 
correct,  putting  upon  them  the  most  favorable  con- 
struction that  is  possible  and  availing  ourselves  of  all 
the  encouragement  that  they  afford,  what  are  we  to 
infer  in  regard  to  the  evangelization  of  the  world,  or 
even  of  our  own  country.  Obviously  this :  If  the  C^ 
world  is  to  be  brought  under  the  influence  of  the  Gos- 
pel, or  if  the  masses  of  our  ozvn  land  are  to  be  brought 
to  Christ  at  any  period  of  the  near  future,  to  a  great  ex- 
tent the  work  must  be  done  by  the  laity.  The  members 
of  the  churches,  men  and  women,  must  begin  at  once 
to  obey  the  injunction  of  their  divine  Master:  "Let 
him  that  heareth  say.  Come."  They  must  unite  with 
the  ministry  in  an  earnest  effort  to  arrest  the  attention 
of  the  careless  and  to  bring  them  to  Jesus.  In  a  di- 
rect personal  service  they  must  take  up  and  convey 
to  all  within  their  reach  the  invitations  of  the  pulpit. 
All  the  Lord's  peopie  must  become  prophets.  Every 
disciple  of  Jesus  in  his  or  her  own  sphere  must  be- 
come a  preacher  of  the  Gospel.  The  members  of  the 
church  must  become  in  fact  what  they  already  are  in 
theory  and  by  profession,  servants  of  Christ  and  la- 
borers in  his  harvest.  They  must  gird  on  the  Gospel 
armor  and  go  forth  in  earnest  in  this  service.  They 
must  enter  upon  it  with  the  conviction  that  their  labor 
is  essential  to  the  success  of  the  Gospel, — that  the  es- 


8o  THE   WORK   OF   THE  LAITY  A   NECESSITY. 

tablishment  of  the  Redeemer's  Kingdom  in  the  waste 
places  of  Zion  is  mainly  dependent  upon  their  fidelity 
and  earnestness.  They  must  become  enthusiasts  in 
this  work. 

As  we  have  already  said  there  must  be  a  hearty 
co-operation  of  the  ministry  and  the  laity.  Each 
class  must  uphold  and  strengthen  the  other.  With- 
out the  co-operation  of  his  people  the  ablest  and  most 
faithful  pastor  will  accomplish  comparatively  little, 
and  the  members  of  the  churches  in  their  work,  need 
the  constant  counsel  and  guidance  of  wise  and  judi- 
cious pastors.  The  experience  of  each  class  should 
be  in  a  high  degree  helpful  to  the  other.  The  effi- 
cient lay  worker  obtains  access  where  the  pastor  is 
excluded  and  he  is  enabled  to  furnish  information  of 
the  highest  value  in  the  pastor's  work.  Each  class 
performs  a  work  which  is  quite  beyond  the  sphere 
of  the  other  and  each  should  be  animated  by  an  in- 
spiring and  contagious  earnestness  and  enthusiasm. 
With  the  universal,  or  even  general  prevalence  of  this 
spirit  the  triumphs  of  the  cross  would  be  multiplied 
beyond  anything  of  which  the  church  of  the  present 
has  any  conception ;  and  the  universal  reign  of  Christ 
would  be  a  question  only  of  a  very  brief  period. 

Suppose  that  every  member  of  the  evangelical 
churches  of  the  world  were  to  be  instrumental  in  the 
conversion  of  one  soul  each  year;  how  soon  would 
the  last  wanderer  be  brought  into  the  fold  ?    Or,  to 


THE   WORK   OF    THE  LAITY  A    NECESSITY.  8i 

bring  the  matter  nearer  home,  suppose  that  each 
member  of  the  evangelical  churches  of  this  country 
should  be  instrumental  in  bringing  one  soul  only  into 
the  Kingdom  of  Christ  every  year;  how  soon  would 
the  world  be  converted?  It  is  probable  that  the 
membership  of  the  evangelical  churches  of  the 
United  States  numbers  at  least  twenty  millions.  Now 
if  each  of  these  should  bring  one  soul  to  Christ  every 
year  and  the  converts  should  at  once  join  in  the  work 
with  the  same  result,  in  less  than  three  years  every 
sinner  in  the  land  old  enough  to  accept  the  Gospel 
would  be  converted,  and  in  less  than  seven  years, 
without  any  aid  from  the  Christians  of  other  lands, 
the  entire  population  of  the  globe  would  be  brought 
into  the  Kingdom  of  Christ. 

But  is  this  too  much  to  expect?  Is  it  unreasonable 
to  anticipate  that  on  an  average  the  converts  to  the 
churches,  every  year  should  equal  the  membership? 
Does  this  involve  a  greater  degree  of  earnestness  and 
devotion  to  our  work  than  Christ  requires?  It  is 
plain  that  without  something  of  this  earnestness  and 
efficiency  on  the  part  of  the  laity,  the  world  is  not  to 
be  converted  during  the  twentieth  century.  Is  it  not 
equally  plain  that  if  the  converted  members  of  the 
churches  could  be  aroused  to  some  adequate  sense 
of  their  responsibility  as  disciples  of  Christ  and  of 
the  momentous  importance  of  the  work  to  which  he 
is  calling  them,  the  world  could  be  saved  by  the  gen- 


82  THE   WORK  OF   THE  LAITY   A   NECESSITY. 

eration  now  on  the  stage?  Has  any  believer  a  doubt 
in  regard  to  his  call?  Is  there  ground  for  doubt 
as  to  what  Christ  would  have  his  people  do?  Is 
there  any  reason  to  question  his  willingness  to 
send  the  Spirit  in  such  measure  as  shall  accomplish 
the  work?  If  the  path  of  duty  is  plain,  how  is  the 
laborer,  now  standing  idle,  to  meet  the  record  of  his 
refusal  to  respond  to  the  Master's  call?  How  is  he 
to  answer  for  his  neglected  opportunities? 


CHAPTER  VI. 


METHODS    OF    INDIVIDUAL 
EVANGELISM* 

"Go  oat   into   the   highways   and   hedges,  and  compel  them 
to  come  in,  that  my  house  may  be  filled." — Luke  xiv.,  23. 


METHODS  OF  INDIVIDUAL  EVANGELISM. 
The  Question  Suggested. 

As  the  sincere  and  earnest  believer  comes  to  recog- 
nize the  call  to  Christian  service,  the  question  at  once 
arises  in  his  mind,  How  am  I  to  discharge  this  obliga- 
tion? In  what  manner  shall  I  address  myself  to  this 
work?  How  would  Christ  have  me  say  "Come,"  or 
how  "compel  them  to  come  in"? 

There  is  sometimes  a  certain  willingness  to  dis- 
charge this  duty  accompanied  by  a  sense  of  inability 
to  do  it  in  an  acceptable  manner,  or  of  a  lack  of 
knowledge  of  the  best  manner  of  presenting  the 
Gospel  invitation.  Many  with  some  conviction  of 
duty  and  with  a  degree  of  willingness  to  discharge 
it,  under  this  apprehension  do  nothing  in  this  service. 
Their  lips  are  closed  through  the  fear  that  they  may 
make  a  mistake  and  thus  do  harm  instead  of  good. 
Since  then  one  method  may  be  better  than  another 
the  question  is  pertinent  and  not  without  importance. 
But  where  there  is  a  zeal  for  Christ  and  for  souls  that 
is  according  to  knowledge  there  is  little  danger  of  a 
serious  mistake  in  the  manner  of  discharging  the 
duty.  The  great  danger  is  that  of  altogether  neglect- 
ing it. 

The  General  Answer 

To  this  question  is :  Say  "Come"  in  your  own  way. 
In  the  discharge  of  this  duty,  make  no  man  your  pat- 


86  METHODS  OF  INDIVIDUAL  EVANGELISM. 

tern.  Let  your  own  individuality  appear.  Act  your- 
self. Present  the  invitation  in  the  manner  that  is 
natural  to  you.  If  you  are  no  larger  than  the  boy 
David,  do  not  put  on  Saul's  armor.  This  is  the 
Scriptural  method  and  this  is  essential  to  the  largest 
success.  The  form  of  the  invitation  is  by  no  means 
important.  No  stereotyped  method  has  been  presented 
or  practiced  by  successful  v^orkers.  So  far  as  relates 
to  form  and  manner  you  are  left  to  a  large  liberty. 
They  should  be  such  as  are  demanded  by  the  peculiar 
character  and  circumstances  of  the  persons  who  are 
to  receive  the  invitation.  God  has  given  to  his  people 
a  great  diversity  of  talents  and  placed  them  in  widely 
differing  circumstances,  and  this  diversity  should  give 
direction  to  their  Christian  service.  Of  necessity  and 
in  accordance  with  the  fitness  of  things,  one  will 
present  the  invitation  in  one  form  and  manner  and 
another  will  present  it  in  a  very  different  form  and 
manner. 

Common  Sense  and  Tact. 

While  you  say  "Come"  in  your  own  way,  you  have 
need  of  all  the  common  sense  and  tact  at  your  com- 
mand. Let  your  prudence  and  discretion  appear 
in  seeking  and  in  seizing  a  favorable  opportunity 
to  approach  the  unconverted.  Do  it  in  such  a  man- 
ner and  in  the  use  of  such  words  as  not  to  wound  and 
thus  to  repel  them.     Bear  in  mind  that  the  end  in 


METHODS   OF  INDIVIDUAL   EVANGELISM.  87 

view  is  not  simply  the  discharge  of  your  duty  and 
thus  the  delivering  of  your  own  soul,  but  the  win- 
ning of  a  soul  to  Christ,  and  let  everything  that 
can  possibly  conflict  with  this  object  be  studiously 
avoided.  Whatever  may  be  the  circumstances  or 
the  form  of  the  invitation,  let  your  manner  and 
your  words  be  redolent  of  the  Spirit  of  your  Master. 
Let  your  manner  of  approaching  them  give  expres- 
sion to  your  zeal  for  Christ  and  to  your  solicitude 
for  their  salvation.  The  manifestation  of  unfeigned 
Christian  love,  of  a  deep  and  tender  interest  in  their 
spiritual  well-being,  touches  the  heart  and  wins  to 
Christ  where  the  most  conclusive  and  convincing  ar- 
gument altogether  fails.  Without  the  manifestation 
of  this  grace,  no  degree  of  learning,  or  of  worldly 
wisdom,  will  accomplish  the  end.  Not  the  most  fitly 
chosen,  the  most  eloquent  or  the  most  persuasive 
words  have  any  attracting  power.  In  the  presenting 
of  this  invitation,  the  one  thing  in  the  form  that  is 
vital,  the  one  thing  without  which  we  may  not  look 
for  saving  results,  is  the  breathing  of  sincere  and  ten- 
der Christian  love. 

An  Especial  Preparation. 

We  have  seen  that  the  preparation  for  effective 
Christian  work  comes  of  waiting  upon  God  in  believ- 
ing and  earnest  prayer.  But  aside  from  the  general 
and  habitual  cultivation  of  this  spirit  there  is  an  es- 


88  METHODS  OF  INDIVIDUAL  EVANGELISM. 

pecial  preparation  required  for  each  particular  service. 
If  you  would  approach  your  impenitent  friend  or  neigh- 
bor in  such  a  spirit  as  to  win  him  to  Christ,  let  your 
heart  be  warmed  for  the  occasion  by  special  prayer 
in  his  behalf,  and  by  a  special  plea  for  divine  wisdom 
and  guidance  for  yourself.  Seek  in  his  behalf  the 
special  influences  of  the  Spirit  that  his  heart  may  be 
prepared  to  receive  your  message  and  cultivate  in  your 
own  heart  the  conviction  that  his  conversion  is  the 
work  of  God  and  that  you  are  only  the  instrument 
through  which  he  may  be  brought  to  Christ.  Let  it 
never  be  forgotten  that,  though  the  invitation  may  be 
extended  by  the  ability  and  zeal  of  a  Paul,  or  by  the 
eloquence  of  an  Apollos,  God  alone  can  give  the  in- 
crease. 

But  while  specific  forms  of  presenting  the  invitation 
have  not  been  prescribed  by  the  Scriptures  and  the  be- 
liever is  left  to  a  large  discretion  in  his  manner  of  con- 
ducting his  work,  there  are  some  common  methods  of 
discharging  this  duty  of  which  it  may  be  profitable 
to  be  reminded.  In  the  order  of  time  the  first  of 
these  is  that  of  saying,  "Come"  by 

Consistent  Christian  Living. 

Under  this  form  the  Gospel  invitation  may  be  ex- 
tended by  every  disciple  of  Christ.  In  this  manner  at 
least  all  may  preach  the  Gospel.  All  who  hear  the 
Gospel  may  say,  "Come."    Whatever  diversity  there 


METHODS  OF  INDIVIDUAL   EVANGELISM.  89 

may  be  in  their  gifts,  in  their  character  or  circum- 
stances, all  who  love  the  Lord  Jesus  may  unite  in  the 
effort  to  win  sinners  by  this  method.  All  who  are  ani- 
mated by  the  Spirit  of  their  Master  possess  the  re- 
quisite gifts  and  they  are  all,  alike,  subject  to  the  ob- 
ligation. However  feeble  the  intellectual  powers  of 
any  may  be,  however  humble  his  station  in  this  man- 
ner, at  least  he  may  be  a  preacher  of  Christ,  continu- 
ally "holding  forth  the  word  of  life."* 

Whatever  else  Christ  may  require  of  those  to  whom 
he  has  imparted  special  gifts  he  looks  to  all  his  dis- 
ciples for  this  form  of  service.  He  expects  every  be- 
liever to  be  a  consistent  witness  for  him.  He  has 
made  it  the  duty  of  all  to  bear  consistent  and  unequiv- 
ocal testimony  to  his  character  as  a  divine  Saviour 
and  to  their  own  character  as  renewed  men  and 
women.  He  expects  them  to  show  to  the  world  by 
a  well  ordered  life  and  a  godly  conversation  that  they 
are  indeed  and  in  truth,  as  well  as  by  profession,  sub- 
jects of  the  washing  of  regeneration  and  of  the  renew- 
ing of  the  Holy  Ghost.  And  in  this  testimony  they 
are  effectually  preaching  Christ.  In  this  manner  they 
are  saying,  "Come"  in  the  most  impressive  language 
at  their  command.  It  is  according  to  the  economy 
of  divine  grace  to  make  large  use  of  this  method  of 
preaching,  in  bringing  sinners  into  the  Kingdom  of 
Christ. 

*Phil.  ii.,  16. 


90 


METHODS  OF  INDIVIDUAL   EVANGELISM. 


This  method  of  extending  the  invitations  of  the 
Gospel  then  is  a  matter  of  vital  importance.  In  this 
manner  every  believer  should  bear  a  consistent  testi- 
mony to  the  divine  character  of  the  Christian  faith 
and  to  the  reality  of  his  own  religious  profession.  His 
manner  of  living  should  be  a  constant  holding  forth  of 
the  word  of  life,  that  cannot  be  misunderstood.  His 
positive  and  unequivocal  testimony  for  Christ  should 
leave  those  by  whom  he  is  surrounded  in  no  doubt  of 
the  genuineness  of  his  faith.  This  is  of  vital  impor- 
tance because  it  is  impossible  that  in  this  regard  he 
should  occupy  a  neutral  position.  In  this  testimony 
he  is  either  attracting  sinners  to  the  Saviour  or  he  is 
repelling  them  from  his  service.  He  is  regarded  as 
bearing  a  very  strong  testimony  either  for  or  against 
the  Gospel.  What  he  says  may  have  very  little  weight, 
but  his  manner  of  living  is  very  carefully  considered. 

An  Effective  Argument. 

Perhaps  there  is  no  other  method  of  presenting  the 
Gospel  invitation  that  is  so  effective  as  this.  It  has 
convinced  a  multitude  of  the  unbelieving  after  they 
have  resisted  every  other  argument  with  which  they 
have  been  approached.  Though  they  were  able  to  re- 
sist the  most  eloquent  and  powerful  appeals  from  the 
sacred  desk  and  to  remain  unmoved  under  the  strong- 
est and  most  philosophical  demonstrations  of  the 
divinity  of  the  Gospel,  they  found  no  answer  to  the 


METHODS  OF  INDIVIDUAL  EVANGELISM.  91 

argument  of  a  godly  life.  With  those  who  are  in  a  po- 
sition to  feel  its  full  force,  this  argument  rarely  fails 
to  carry  conviction.  It  is  a  form  of  the  Gospel  invi- 
tation that  is  seldom  misunderstood  and  that  cannot 
be  altogether  disregarded. 

The  history  of  Christian  work  abounds  in  illustra- 
tions of  this  truth.  Lord  Peterborough,  a  pronounced 
unbeliever,  when  he  had  been  entertained  by  Fenelon, 
Archbishop  of  Cambray,  was  so  charmed  by  the  beauty 
and  attractiveness  of  his  piety  that  he  said  to  him  in 
parting,  'Tf  I  stay  here  any  longer,  I  shall  become  a 
Christian  in  spite  of  myself." 

An  excellent  minister,  referring  to  his  own  conver- 
sion, said,  "While  I  was  yet  a  young  and  thoughtless 
man  a  pious  deacon  addressed  me  about  my  salvation, 
I  was  angry.  My  heart  rose  in  bitterness  against  him. 
I  reproached  him,  pointed  out  the  inconsistencies  of 
professing  Christians,  talked  indeed  like  a  madman, 
while  my  conscience  was  grinding  me  like  a  millstone. 
He  bore  it  all  with  meekness,  perfectly  unmoved.  If 
he  had  only  given  one  retort,  shown  one  angry  feeling 
it  would  have  relieved  me.  His  Christian  meekness 
was  too  much  for  me.  I  went  into  the  woods,  smart- 
ing with  my  wounds,  fell  under  what  he  had  said  to 
me  and  went  and  asked  his  pardon." 

A  young  professor  of  religion,  in  accepting  an  invi- 
tation for  an  evening's  entertainment,  found  herself 
most  unexpectedly  in  a  company  where  all  were  en- 


92  METHODS  OF  INDIVIDUAL   EVANGELISM, 

gaged  in  card-playing.  She  could  not  leave  the  circle 
or  express  her  disapprobation  of  the  unchristian  mode 
of  amusement.  She  could  only  sit  quietly  by  herself, 
and  lift  a  prayer  for  the  dear  friends  round  her.  This 
she  did,  and  departed  for  home  at  the  close  of  the 
evening. 

Years  passed.  The  circumstance  had  nearly  left 
her  memory.  One  day  a  friend  inquired,  "Do  you  re- 
member being  present  at  an  evening  party  when  all 
but  yourself  were  engaged  in  card-playing?  You  sat 
silently  by,  saying  nothing  on  the  subject,  but  refus- 
ing to  participate  in  the  game.     was  among 

the  guests.  Your  silent  disapprobation  smote  her 
heart,  and  was  the  means  of  her  conversion.  She 
died  in  the  hope  of  a  joyful  resurrection." 

We  are  either  scattering  abroad  or  gathering  in  the 
great  harvest-field  of  souls.  A  word,  a  look,  an  ap- 
parently unimportant  act,  may  effect  the  eternal  in- 
terests of  a  young  inquirer  who  is  looking  to  you  for 
example.  It  is  easily  known  whether  we  are  reluc- 
tantly present,  or  hankering  after  follies  and  amuse- 
ments which  our  position  in  the  church  prevents  our 
enjoying.* 

The  following  incident,  though  it  has  been  widely 
published  and  is  familiar  to  many,  contains  a  valuable 
lesson  to  the  youth  of  the  present  generation : — 

♦Messenger. 


METHODS  OF  INDIVIDUAL  EVANGELISM. 


93 


"The  daughter  of  an  English  nobleman  was  provi- 
dentially brought  to  the  knowledge  of  the  truth  as  it 
is  in  Jesus.  But  her  father  sought  by  threats,  by  read- 
ing, and  traveling  in  foreign  countries  and  to  places 
of  fashionable  resort,  to  divert  her  mind  from  things 
unseen  and  eternal;  but  her  heart  was  fixed.  At  last 
he  resolved  upon  a  final  and  desperate  expedient,  by 
which  his  end  should  be  gained.  A  large  company  of 
the  nobility  were  invited  to  his  house;  it  was  so  ar- 
ranged that  during  the  festivities  the  daughters  of  dif- 
ferent noblemen,  and  among  others  this  one,  were  to 
be  called  to  entertain  the  company  with  songs  and 
music.  If  she  complied,  she  forfeited  her  good  con- 
science, and  returned  to  the  world ;  if  she  refused  com- 
pliance, she  would  be  publicly  disgraced,  and  lose,  be- 
yond the  possibility  of  recovery,  her  place  in  worldly 
society.  It  was  a  dreadful  crisis,  but  with  peaceful 
confidence  did  she  await  it.  At  last  her  name  was  an- 
nounced. All  were  in  suspense  to  see  how  the  scale 
of  destiny  would  turn.  Without  hesitation  she  arose, 
and  with  a  calm  and  dignified  composure  took  her 
place  at  the  instrument.  After  a  moment  spent  in  silent 
prayer,  she  ran  her  fingers  across  the  keys,  and  then 
with  much  sweetness,  elevation,  and  solemnity,  sung, 
accompanying  her  voice  with  the  notes  of  the  instru- 
ment, the  following  stanzas  : — 


94  METHODS  OF  INDIVIDUAL   EVANGELISM. 

"No  room  for  mirth,  or  trifling  here. 
For  worldly  hope,  or  worldly  fear. 

If  life  so  soon  be  gone; 
If  now  the  Judge  is  at  the  door, 
And  all  mankind  must  stand  before 

The  inexorable  throne. 

"No  matter  which  my  thoughts  employ, 
A  moment's  misery  or  joy, 

But  oh!  when  both  shall  end, 
Where  shall  I  find  my  destined  place? 
Shall  I  my  everlasting  days 

With  fiends  or  angels  spend? 

"Nothing  is  worth  a  thought  beneath, 
But  how  I  may  escape  the  death 

That  never,  never  dies; 
How  make  mine  own  election  sure, 
And  when  I  fail  on  earth,  secure 

A  mansion  in  the  skies. 

"Jesus,  vouchsafe  a  pitying  ray, 
Be  thou  my  Guide,  be  thou  my  way 

To  glorious  happiness. 
Ah!  write  my  pardon  on  my  heart. 
And.  whensoe'er  I  hence  depart. 

Let  me  depart  in  peace." 

"The  minstrel  ceased — the  solemnity  of  eternity 
was  upon  that  assembly.  Without  speaking  they 
dispersed.  The  father  wept  aloud,  and  when  left 
alone  sought  the  counsel  and  prayers  of  his  daugh- 
ter for  the  salvation  of  his  soul.  His  soul  was  saved, 
and  his  great  estate  consecrated  to  the  Saviour." 


METHODS  OF  INDIVIDUAL   EVANGELISM.  95 

Jesus  can  help  the  weakest  of  his  followers  to  wit- 
ness a  good  confession.* 

The  Rev.  J.  A.  James,  an  eminent  and  greatly  use- 
ful minister  of  Birmingham,  England,  in  one  of  his 
lectures  says :  "If  the  present  lecturer  has  a  right  to 
consider  himself  a  real  Christian, — if  he  has  been 
of  any  service  to  his  fellow  creatures,  and  has  at- 
tained to  any  usefulness  in  the  Church  of  Christ,  he 
owes  it,  in  the  way  of  means  and  instrumentality,  to 
the  sight  of  a  companion  who  slept  in  the  same  room 
with  him,  bending  his  knees  in  prayer  on  retiring  to 
rest.  The  scene  so  unostentatious  and  yet  so  uncon- 
cealed aroused  my  slumbering  conscience  and  sent  an 
arrow  to  my  heart;  for  though  I  had  been  relig- 
iously educated,  I  had  restrained  prayer  and  cast  ofif 
the  fear  of  God.  My  confession  to  God  followed  and 
soon  afterwards  my  entrance  upon  college  studies 
for  the  work  of  the  ministry.  Nearly  half  a  century 
has  rolled  away  since  then,  with  all  its  multitudi- 
nous events;  but  that  little  chamber,  that  humble 
couch,  that  praying  youth  are  still  present  to  my 
imagination  and  will  never  be  forgotten  even  amidst 
the  splendors  of  heaven  and  through  the  ages  of 
eternity."  How  strong  the  encouragement  pre- 
sented by  these  words,  to  faithful  witnessing  for 
Christ  by  consistent  godly  living.    It  we  are  tempted 


♦British  Evangelist. 


96  METHODS  OF  INDIVIDUAL   EVANGELISM. 

to  the  neglect  of  any  known  duty,  let  us  habitu- 
ally remember  that  the  eye  of  God  and  the  eyes  of 
the  world  are  ever  upon  us  and  that  in  our  acts  we 
are  continually  bearing  testimony  either  for  or 
against  our  religion. 

Justice  McLean,  of  Ohio,  heard  a  minister  preach. 
He  had  been  a  skeptic,  and  this  minister  spoke  to 
him  in  such  a  way  as  convinced  him  of  the  truth  of 
the  Christian  religion.  He  was  led  to  see  how  Christ 
had  died  for  him,  and  was  born  again.  He  went 
home.  He  had  hardly  got  there  before  he  said :  "We 
are  going  to  have  family  prayer;  let  us  go  into  the 
drawing  room  and  pray  together."  "But,"  said  his 
wife,  "there  are  four  lawyers  in  there;  they  have 
come  to  attend  court.  Let  us  go  to  the  kitchen  to 
have  prayers."  Judge  McLean  replied:  "It's  the 
first  time  I  ever  invited  the  Lord  to  my  house,  and 
I  don't  propose  to  invite  him  to  the  kitchen  by  any 
means."  He  went  in  to  those  lawyers,  and  said:  "My 
friends,  I  have  found  out  Jesus  died  on  the  cross  for 
me.  I  have  given  myself  to  him,  and  now  I  propose 
to  invite  him  to  my  house.  You  may  do  as  you 
please,  stay  or  go.  But  I  am  now  to  make  my  first 
prayer  in  my  own  house."  They  said  they  would 
like  very  much  to  stay,  and  did  stay.  From  that  day 
Judge  McLean  lived  a  consistent  Christian  life,  and 
died  a  Christian  death.* 

♦Hammond. 


METHODS  OF  INDIVIDUAL  EVANGELISM.  97 

The  Christian,  wherever  he  is  seen, — in  the  street, 
in  the  drawing-room,  at  table,  in  prison,  or  at  the 
height  of  greatness, — should  always  inspire  others 
with  the  opinion  that  he  is  a  man  seeking  God,  in- 
tent upon  advancing  the  great  interests  of  human- 
ity, and  who  thinks  it  is  not  worth  living  for  any 
thing  but  to  glorify  God,  and  make  all  his  successes 
and  all  his  reverses  contribute  to  that  end;  who  is 
ready  to  leave  this  world  as  soon  as  his  work  in  this 
respect  is  accomplished;  and,  like  his  Master,  goes 
about  doing  good.  O,  how  holy,  how  happy,  would 
such  a  Christian  be,  free  from  covetousness,  from 
envy,  from  anxiety,  and  all  that  can  disturb  the  soul ! 
Walking  always  with  God  how  he  would  make  the 
gospel  honored !  How  victoriously  would  he  put  to 
silence  gainsayers !  And  how  many  more  souls  would 
he  bring  to  his  Saviour,  by  the  humble  influence  of 
a  holy  life,  than  by  the  most  powerful  language!* 

An  Inconsistent  Life. 

While  a  consistent  example  is  ever  powerful  for 
good,  an  inconsistent  manner  of  living  is  no  less 
powerful  for  evil.  Those  under  the  Gospel  who,  in 
a  degree,  are  convinced  of  their  duty  but  are  mak- 
ing the  infirmities  of  professing  Christians  an  excuse 
for  their  continued  impenitence  and  unbelief,  consti- 

*A.  Monod. 


q8  methods   of  INDIVIDUALkJEVANGELISM. 

f  ' 

tute  a  great  multitude.  While  it  may  be  conceded 
that  they  are  an  excuse  only,  never  a  reason,  we  do 
well  to  bear  in  mind  that  as  our  consistent  testi- 
mony may  win  them  to  Christ,  so  our  evil  example 
may  be  instrumental  in  confirmipg  them  in  the  way 
of  sin  and  death. 

Lord  Byron  writes:  "I  date  my  first  impres- 
sions against  religion  from  having  witnessed  how 
little  its  votaries  were  actuated  by  tri/e  Ctiristian 
charity."  ■'■  / 

D.  O.  Gordon,  of  Huh,  England,  wrfo,  fot  a  long 
period,  was  addicted  to  infidel  principles,  wh,en,  sub- 
sequently to  his  conversion,  he  was  ag^ked  what  was 
his  chief  hindrance  in  embracing  the  truth,  replied: 
"The  inconsistencies  of  professing  Cmistians." 

It  has  been  well  said:  "The  Christian,  very  fre- 
quently, is  the  only  Bible  that  the  world  can  be  in- 
duced to  read."  How  sad  that  the  copy  should  be 
so  defaced ! 

Every  faithful  pastor  and  every  earnest  Christian 
worker  has  learned  something  by  experience  of  the 
extent  of  the  power  of  this  obstacle  to  the  progress 
.of  the  Gospel.  In  their  approaches  both  to  the 
humble  and  to  the  exalted  they  encounter  this 
excuse.  The  imperfections  and  shortcomings  of 
the  members  of  the  church  are  constantly  presented 
as  an  apology  for  continued  impenitence  and  un- 
belief. 


methods  of  individual  evangelism.         99 

An  Essential  Qualification  for  Christian 
Service. 

This  method  of  presenting  the  Gospel  invitation 
is  of  vital  importance  because  it  constitutes  an  essen- 
tial preparation  for  presenting  it  in  any  other  form. 
In  w^hatever  form  it  may  be  presented,  it  is  essential 
to  its  success  that  our  manner  of  living  should  furnish 
evidence  that  we  are  authorized  to  extend  it.  If  v^e 
would  win  souls  to  Christ  in  any  manner  we  must 
first  show  the  genuineness  of  our  faith.  As  long  as 
our  professions  are  contradicted  by  our  lives  our 
labors  for  Christ  will  be  essentially  in  vain.  Our 
actions  are  always  understood  by  the  world  as  ex- 
pressing our  real  convictions.  Whatever  we  may 
say,  our  actions  are  always  accepted  as  the  true  ex- 
pression of  the  sentiments  of  our  hearts.  The  uni- 
form course  of  life  is  ever  regarded  as  the  true 
exponent  of  the  secret  character.  Hence  where  our 
professions  are  contradicted  by  our  lives,  the  testi- 
mony of  our  lives  is  accepted  and  our  professions  are 
disregarded.  We  shall  accomplish  very  little  then 
in  winning  souls,  unless  the  Gospel  invitation  is  sus- 
tained by  a  consistent  example. 

Gospel  Invitation  by  Public  Address. 
The    church    of    this    country    embodies    a    vast 
amount  of  latent  and  unconsecrated  talent  for  Chris- 
tian service   in   this   direction.     It  contains  a  very 


lOO  METHODS  OF  INDIVIDUAL  EVANGELISM 

numerous  class  of  laymen  who  are  endowed  with  a 
capacity  more  or  less  marked,  for  addressing  a  pub- 
lic audience  and  who  have  not  recognized  a  call  to 
the  ministry.  Of  these,  there  are  many  who  have 
received  a  thorough  intellectual  discipline  and  who 
possess  gifts  as  public  speakers  of  a  high  order. 
There  are  many  others  who,  without  special  gifts  or 
attainments  in  this  direction,  are  nevertheless  men  of 
reading  and  intelligence  and  of  a  good  practical 
knowledge  of  the  Scriptures;  and  who  are  in  com- 
mand of  sufficient  confidence  and  readiness  of  speech 
to  render  them  acceptable  to  any  ordinary  congrega- 
tion. On  occasion  persons  of  these  classes  are  accus- 
tomed to  speak  in  public  in  a  professional,  political 
or  business  capacity  and  many  of  them  are  con- 
stantly called  out  in  the  social  meetings  of  the 
church.  In  this  service  they  demonstrate  their  ability 
and  acceptance  as  public  speakers.  But  in  most  in- 
stances this  is  the  extent  of  their  labors  and  of  their 
usefulness  in  this  direction. 

It  may  be  conceded  that  in  many  if  not  in  most 
instances,  the  responsibility  for  the  failure  of  these 
classes  to  devote  their  talents  more  largely  to  the 
service  of  Christ  is  with  the  pastors  and  officers  of  the 
churches.  If  there  is  not  disapproval  of  this  form  of 
Christian  work,  there  is  carelessness  or  indifference  in 
regard  to  it.  There  is  no  method,  no  plan  for  the 
employment  of  the  lay  talent  of  the  church, — pastor 


METHODS  OF  INDIVIDUAL  EVANGELISM.  loi 

and  people  have  lapsed  into  a  routine  service.  The 
forms  of  stated  public  worship  are  maintained,  and 
though,  too  frequently,  they  are  little  more  than 
forms,  this  is  the  sum  of  the  work  of  the  church. 
Just  here  undoubtedly,  a  very  grave  responsibility 
rests  upon  the  church  in  its  organized  capacity.  This 
is  one  of  the  points,  if  not  the  first,  at  which  the  for- 
ward movement  of  the  twentieth  century, — of  which 
so  much  is  now  said  and  so  little  done, — should  begin. 
Pastors  and  church  officers  should  be,  not  simply 
teaching  and  ruling  elders,  but  leaders  in  aggressive 
Christian  work.  They  should  be  organizers  and  di- 
rectors of  the  spiritual  forces  of  the  congregation. 
An  army  without  proper  control  and  guidance  is 
simply  a  mob.  It  is  dangerous,  not  to  the  enemy 
but  to  the  power  that  has  called  it  into  being.  And  a 
church  left  to  itself,  left  without  organization  or  di- 
rection as  an  evangelizing  power  is  only  one  removed 
from  such  a  body.  It  is  not  supposable  that  it  can 
have  any  proper  efficiency  in  Christian  work.  If  the 
church  is  ever  to  accomplish  the  work  to  which  it  is 
called  of  God  there  must  be  a  reformation  in  this 
regard.  There  must  be  a  system  or  plan  of  aggres- 
sive evangelical  service  that  will  include  the  entire 
body.  The  members  of  the  church  must  be  set  to 
work,  and  kept  at  work.  Pastors  and  church  officers 
must  see  to  it  that,  as  Mr.  Wesley  has  expressed  it, 
"They  are  all  at  it,  and  always  at  it." 


i02       methods  of  individual  evangelism. 

Responsibility  of  the  Laity. 
While  the  lukewarmness  and  indifference  of  the 
leaders  of  the  church  may  constitute  an  apology,  it 
cannot  be  accepted  as  a  justification  of  the  laity  in 
their  neglect  of  Christian  service.     Every  believer 
whether  of  the  ministry  or  of  the  laity  is  directly  re- 
sponsible to  God  for  the  use  of  his  talents.     Every 
layman,  as  we  have  seen,  receives  his  commission  di- 
rectly from  the  inspired  Word;  and  for  the  manner 
in  which  he  discharges  the  obligation  which  it  im- 
poses, he  is  to  give  account,  not  to  the  church  but 
to  his  Master.    The  capacity  for  addressing  a  public 
audience,  is  a  talent  which  like  every  other  is  to  be 
consecrated  to  the  divine  service  and  employed  for 
the  divine  glory.    And  the  layman  is  no  less  responsi- 
ble for  the  use  of  this  gift  than  the  minister.     What- 
ever may  be  the  measure  of  his  gifts,  all  are  to  be 
consecrated  to  his  Master's  service. 

The  Field  of  the  Lay  Preacher. 

If  the  talents  of  the  laity  in  this  direction  were  thor- 
oughly consecrated  to  the  work  of  Christ  and  em- 
ployed as  they  might  be  by  the  pastors  and  officers 
of  the  churches,  it  would  be  impossible  to  overesti- 
mate the  value  and  importance  of  their  service. 
Within  the  bounds  of  almost  every  parish,  whether  in 
the  city  or  in  the  country,  there  are  places  where  a 
congregation  can  be  gathered  that  would  welcome 


METHODS  OF  INDIVIDUAL  EVANGELISM.  103 

the  labors  of  an  intelligent  and  pious  layman.  The 
places  of  this  character  that  cannot  be  reached  by 
pastors,  and  where  it  is  impracticable  to  establish  a 
church  or  to  support  an  ordained  minister  are  practi- 
cally without  number.  Such  places  constitute  the 
proper  parishes  of  the  lay  preachers.  They  must  be 
reached  by  laymen  or  remain  unoccupied.  Without 
this  form  of  evangelistic  labor,  they  must  remain  in 
the  future  what  they  have  been  in  the  past.  To 
human  view  the  people  of  these  districts  must  con- 
tinue to  live  without  hope  and  to  die  without  a 
Saviour.  For  this  condition  the  churches  to  which 
these  districts  are  contiguous  will  be  held  responsi- 
ble. God  has  given  these  churches  the  power  to 
occupy  such  fields,  and  for  their  use  of  the  talents 
with  which  he  has  entrusted  them  they  must  one  day 
give  account. 

Lay  Preaching  a  Scriptural  Method. 

Obviously  this  method  of  propagation  of  the  Gos- 
pel is  in  accord  with  the  economy  of  Divine  Grace. 
It  is  the  plan  of  God  that  the  ministrations  of  the  pul- 
pit shall  be  supported  by  the  preaching  of  the  laity. 
In  the  injunction  of  our  Lord :  *'Let  him  that  heareth 
say,  Come,"  it  is  clearly  implied  that  those  who  hear 
the  divine  message  in  the  sanctuary  are  to  take  it  up 
and  convey  it  to  the  multitude  that  is  beyond  the 
reach  of  the  pulpit.    And  though  this  method  of  ex- 


I04  METHODS   OF  INDIVIDUAL   EVANGELISM. 

tending  the  invitation  has  not  been  prescribed  the  ca- 
pacity to  address  a  public  audience  clearly  implies  the 
obligation  to  be  a  preacher  in  this  sense.  The  im- 
parting of  the  talent  carries  with  it  the  obligation  to 
make  use  of  it.  It  is  given  with  the  injunction:  "Oc- 
cupy till  I  come."*  It  is  to  be  used  by  all  who  have 
received  it  until  their  Lord  shall  call  his  servants  be- 
fore him  to  ascertain  how  much  every  man  has 
gained  "by  trading." 

It  is  altogether  plain  from  the  New  Testament  that 
this  method  of  disseminating  the  Gospel  constituted 
a  very  important  part  of  the  work  of  the  primitive 
church.  The  evangelistic  labors  of  the  Apostles  and 
the  pastoral  work  of  the  men  whom  they  ordained  as 
ministers  of  particular  churches  were  largely  sup- 
ported by  lay  preachers.  Apollos  and  Priscilla  and 
Aquila  are  noted  examples  of  the  lay  preachers  of  the 
primitive  churches.  It  is  possible  that  in  his  maturer 
years,  Apollos  was  ordained  to  the  ministry,  but  long 
before  he  had  ever  seen  an  apostle  and  while  he  had 
yet  but  a  very  imperfect  understanding  of  the  Gospel 
system,  he  had  become  an  effective  and  eminent  lay 
preacher,!  while  Priscilla  and  Aquila  distinguished 
themselves  by  their  work  in  connection  with  that  of 
the  Apostle  Paul.  He  writes  of  them  as  his  "helpers 
in  Christ  Jesus  *  *  *  unto  whom  not  only  I  give 
thanks,  but  also  all  the  churches  of  the  Gentiles.:}:" 

*Liike  xix.,  13.    fActs  xviii.,  24-28.    :|:Rom.  vi.,  3-5. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  105 

Of  those  members  of  the  church  at  Jerusalem  who 
were  "scattered  abroad,"  and  "went  everywhere 
preaching  the  word,"  it  is  to  be  presumed  that  there 
were  many  preachers  of  this  class.  While  many 
preached  only  as  Jesus  preached  to  Nicodemus,  or  to 
the  woman  of  Samaria,  others  were  enabled  to  avail 
themselves  of  any  opportunity  that  presented  of  ad- 
dressing in  a  more  formal  manner  a  public  assembly, 
or  any  gathering  of  people. 

Modern  Examples  of  Lay  Preaching. 

Some  striking  examples  of  the  value  and  import- 
ance of  this  method  of  lay  preaching,  are  presented 
by  the  history  of  the  church  of  a  recent  period.  Of 
the  Wesleyan  Church  in  England  about  the  middle 
of  the  nineteenth  century  a  statistician  affirms  that  it 
had  "twenty  thousand  preachers,  and  class  leaders, 
not  belonging  to  the  ministerial  order."  During  the 
earlier  period  of  the  work  of  the  different  branches 
of  the  Methodist  Church  in  this  country,  this  method 
of  evangelization  was  extensively  employed.  When- 
ever_a  layman  developed  a  capacity  for^ public  speak- 
ing, he  was  licensed  to  exhort.  This  was  not  an 
induction  to  the  ministry.  Nor  was  it,  necessarily,  a 
preparatory  step  in  that  direction.  It  was  simply  an 
orderly  recognition  of  his  Christian  character  and 
of  his  capacity  for  the  service  of  the  church  as  a  lay 
preacher.     Under  this  license  he  was  expected  to 


Io6  METHODS  OF  INDIVIDUAL   EVANGELISM. 

go  to  the  outlying  districts  of  the  parish  and  hold 
public  services  in  the  school  houses  and  in  private 
residences  as  the  opportunity  presented.  Though  it 
was  regulated  by  a  license  from  the  proper  ecclesiasti- 
cal authority  it  was  simply  a  systematic  and  compre- 
hensive method  of  reaching  the  entire  section  of 
country  occupied  by  the  church  with  lay  preaching. 
In  many  instances  at  least  a  very  important  work  was 
accomplished  through  this  instrumentality.  It  was 
imder  the  operation  of  this  system  that  the  Methodist 
churches  enjoyed  the  largest  measure  of  growth  and 
prosperity.  It  is  since  the  practical  abandonment  of 
this  method  of  evangelistic  work,  that  the  complaint 
has  arisen  of  a  large  decrease  of  conversions  and 
additions  to  the  churches.  Under  certain  modifica- 
tions this  system,  which  appears  to  have  originated 
with  Mr.  Wesley,  has  been  adopted  by  other  de- 
nominations and  with  very  gratifying  and  important 
results. 

The  Work  of  Oncken  in  Germany. 
Perhaps  the  most  remarkable  example  of  what  may 
be  accomplished  by  lay  preaching  is  presented  by  the 
work  of  Johann  Gerhard  Oncken,  an  Anabaptist  pas- 
tor of  Germany,  and  his  associates.  In  the  early  part 
of  the  past  century  a  little  band  of  seven  believers 
whose  hearts  the  Lord  had  touched,  assembled  in  a 
shoemaker's  shop,  in  the  city  of  Hamburg  and  conse- 
crating themselves  to  the  service  of  Christ,  organized 


METHODS   OF  INDIVIDUAL   EVANGELISM.  107 

a  church  and  chose  Mr,  Oncken  as  their  pastor.  The 
theory  on  which  the  movement  was  inaugurated  was 
not  that  the  paster  was  to  do  the  work  for  the 
church,  but  that  he  was  to  be  the  leader  and  director 
of  a  band  of  Christian  workers. 

On  this  idea  they  entered  upon  the  work.  Every 
member  of  the  church  if  not  a  preacher  was  a  witness 
and  worker  for  Christ.  As  many  as  possessed  the  re- 
quired gifts  became  preachers  in  the  sense  of  exhorters 
in  pubHc  assembhes.  The  result  was  more  than  could 
have  been  anticipated  by  the  largest  faith.  Twenty 
years  later  the  movement  embraced  fifty  churches ; 
the  professed  converts  numbered  ten  thousand;  fifty 
millions  of  people  had  heard  the  Gospel  through  this 
organization  and  eight  millions  of  pages  of  tracts  and 
four  hundred  thousand  copies  of  the  Scriptures  had 
been  circulated. 

Oncken's  Plan  of  Lay  Work. 

The  method  through  which  this  work  was  accom- 
plished in  the  use  of  these  feeble  instrumentalities  is 
described  by  the  pastor  as  follows : — "All  our  mem- 
bers are  initiated  and  instructed  into  a  regular  system 
of  operations.  Every  man  and  woman  is  required  to 
do  something  for  the  Lord  and  thus  the  word  of  the 
Lord  has  been  scattered.  We  have  now  about  seventy 
brethren  in  Hamburg  who  go  out  every  alternate  Sab- 
bath two  by  two,  preaching  the  Gospel;  and  by  this 


Io8         METHODS  OF  INDIVIDUAL  EVANGELISM 

means  the  whole  of  the  city  has  heard  the  precious 
name  of  Christ."  Again  he  says,  "We  think  that  all 
the  talents  in  the  church  should  be  brought  out.  A 
list  of  the  brethren  who  can  speak  is  kept  and  they  are 
sent  to  the  villages  to  preach  on  the  Sabbath,  and  they 
go  out  as  the  church  directs."* 

From  these  words  it  appears  that  this  pastor  had 
adopted  in  its  simplicity  and  in  its  fullness,  the  Gospel 
method  of  lay  preaching,  as  set  forth  in  the  preceding 
pages.  It  will  be  observed  that  the  men  by  whom  this 
work  was  accomplished  are  not  educated  and  ordained 
men,  not  professional  or  eloquent  men,  but  simply 
"brethren  who  can  speak,"  in  other  words  lay 
preachers.  In  the  faithful  and  earnest  working  of  this 
Gospel  system,  we  have  the  whole  secret  of  his  mar- 
velous success.  His  people  had  no  monopoly  of  gifts 
and  there  was  nothing  original  in  his  system.  He 
simply  followed  the  instructions  of  the  New  Testa- 
ment and  the  result  was  something  of  the  success  which 
attended  the  labors  of  the  Apostles  and  primitive  be- 
lievers. But  what  was  done  by  Oncken  and  his  fol- 
lowers may  be  done  and  should  be  done  according  to 
the  measure  of  their  gifts  and  appointments,  by  all  the 
churches  of  Jesus  Christ.  All  that  is  needful  to  a 
share  in  their  success  is  the  adoption  of  this  system  in 


♦Quoted  by  Rev.  Henry  C.  Fish,  D.D.,  in  "Primitive  Piety 
Revived,"  page  216. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  109 

the  exercise  of  something  of  their  faith  and  of  their 
devotion  to  the  Master's  work.  As  far  as  the  church 
of  the  present  day  has  departed,  or  has  fallen  away 
from  the  Gospel  method  of  Christian  work,  the  first 
step  in  the  work  of  reformation,  or  in  what  in  the  lan- 
guage of  the  day  is  termed  a  "forward  movement," 
should  be  a  return  to  this  method.  It  is  only  as  we 
come  back  to  the  New  Testament  system  and  begin 
to  work  it  out  in  something  of  the  spirit  of  the  primi- 
tive church  that  we  shall  ever  witness  the  dawning 
of  the  latter  day  glory. 

The  Work  of  Evan  Roberts. 

A  more  recent  example  of  successful  lay  evangel- 
ism is  presented  by  the  work  of  Evan  Roberts  of  the 
Calvinistic  Methodist  Church  of  Wales.  Mr.  Roberts 
belongs  to  the  class  of  lay  workers.  He  is  a  class 
by  himself.  He  was  not  the  originator  of  the  Welsh 
revival  but  was  brought  out  as  a  lay  evangelist  by 
it.  He  is  a  product,  one  of  the  fruits  of  the  great 
awakening.  It  has  been  well  said  that  Roberts  did 
not  create  the  revival,  but  the  revival  created  Roberts. 
Nevertheless  his  work  is  of  such  a  character  that  it 
may  be  said  to  have  constituted  a  very  important, 
though  not  an  essential '  element  of  the  revival.  The 
movement  commenced  without  him  and  without  doubt 
would  have  continued  without  him.  And  yet  his  work 
has  everywhere  been  recognized  as  one  of  the  feat- 


no  METHODS   OF  INDIVIDUAL   EVANGELISM. 

ures  of  this  extraordinary  work  of  grace.  Probably 
no  ordained  minister  of  any  church  in  Wales  has  been 
instrumental,  during  the  same  period,  in  attracting  so 
many  sinners  to  the  Cross. 

Mr.  Roberts  strikingly  illustrates  the  position  that 
extraordinary  intellectual  gifts  are  not  essential  to  suc- 
cess in  lay  evangelism.  According  to  the  accepted 
standard,  he  is  not  a  great  orator,  or  a  great  preacher, 
or  even  a  great  lay  evangelist.  His  endowments  so 
far  as  they  are  extraordinary,  are  strictly  of  a  spiritual 
character.  They  are  capacities  that  give  him  power 
with  God  and  with  men.  They  are  gifts  that  enable  him 
to  reach  the  hearts  of  his  hearers,  and  to  attract  them  to 
the  Saviour.  There  is  something  in  the  man,  which, 
though  it  cannot  be  described,  renders  him  mighty  as 
a  winner  of  souls.  It  is  the  gift  of  God  and  it  has 
been  imparted  to  him  in  a  most  extraordinary  manner. 
Through  this  gift  he  has  done  and  is  still  doing  a  great 
work  for  Christ  and  for  his  church. 

By  reason  of  his  peculiar  endowment  Mr.  Roberts 
is  not,  in  all  respects,  an  example  to  the  ordinary  lay 
evangelist.  Doubtless  it  would  be  very  unwise  for 
other  men  to  imitate  his  methods  of  lay  work.  But 
if  it  is  not  practicable  for  other  men  to  do  the  same 
work  that  he  is  doing  or  to  imitate  his  manner  of  con- 
ducting Christian  work,  he  may  be  followed  in  his 
devotion  to  his  Master,  in  his  consuming  zeal  for  the 
honor  of  God  and  for  the  saving  of  souls. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  m 

A  minister  from  this  country  who  visited  Wales  dur- 
ing the  revival  writes  of  Mr.  Roberts'  work  as  follows : 

"He  speaks  with  authority,  with  persuasion,  with 
power  and  with  tenderness.  He  imparts  to  all  who 
hear  him  the  smiling  happiness  reflected  in  his  face 
and  the  gladness  of  his  heart  as  he  tells  in  tenderest 
words  the  sovereign  mercy  of  the  eternal  God  in  the 
Gospel  of  his  only-begotten  and  well-beloved  Son  made 
manifest  and  more  glorious  in  the  uplifted  Cross  which 
is  the  burden  of  Williams'  great  hymn.  An  eye-wit- 
ness of  the  scenes  at  Pont-y-Cymmer  writes  that  there 
was  not  a  square  foot  of  vacant  ground  space  any- 
where. People  clambered  up  the  rails  of  the  pulpit, 
sat  on  the  steps  leading  from  one  pew  to  another  in 
the  galleries.  Women  fainted,  and  some  had  to  be 
carried  out  whilst  Roberts  was  speaking.  Others,  who 
had  come  out  of  curiosity,  had  to  go  away  because 
of  lack  of  room.  But  he  went  along  with  the  same 
tenderness  reflected  in  face  and  voice,  'Don't  take  them 
out;  don't  take 'them  out,'  he  pleaded.  'Let  them  ask 
for  God's  forgiveness;  that  is  the  sovereign 
remedy.'  " 


CHAPTER  VII. 


METHODS    OF    INDIVIDUAL 

EVANGELISM. 

(Continued*) 

"And  he  brought  him  to   Jesus." — John  i.,  42. 


METHODS    OF    INDIVIDUAL    EVANGELISM. 

Continued. 

While  we  are  not  to  lose  sight  of  the  system  of 
Christian  work  established  by  the  primitive  church, 
it  is  to  be  borne  in  mind  that  there  are  other  methods 
which  belong  especially  to  the  church  of  the  present. 
Though  some  of  them,  at  least,  are  not  directly  of 
divine  appointment,  they  have  grown  out  of,  and 
have  become  a  part  of  the  modern  plan  of  conduct- 
ing the  work  of  the  church.  And  if  they  are  not 
directly  based  upon  any  scriptural  precept  or  usage, 
they  are  not  in  conflict  with  any  Gospel  teaching. 
Their  value  and  importance  have  been  attested  by  the 
experience  of  the  church.  It  is  too  plain  to  be  ques- 
tioned that  the  divine  blessing  has  attended  the  use 
of  these  methods  and  that  through  their  instrumen- 
tality the  unbelieving  in  large  numbers  have  been 
brought  to  Christ.  They  have  been  employed  by  the 
most  successful  pastors  and  Christian  workers. 
Among  these  methods,  the  first,  perhaps,  in  import- 
ance is 

The  Work  of  the  Sabbath  School. 

This  work,  though  of  comparatively  recent  origin 
has  become  practically  universal  among  evangelical 
Protestant  churches.  And  it  may  be  safely  said  that 
no  other  uninspired  method  has  been  productive  of  so 
important  results.  The  Sabbath  school  comes  nearer 
than   any   other   plan   yet   adopted   by   the   modern 


Il6  METHODS  OF  INDIVIDUAL   EVANGELISM. 

church,  to  reaching  the  mass  of  the  people.  The 
children  of  almost  all  classes  are  approachable 
through  this  agency.  As  a  rule,  even  the  immoral  and 
the  vicious  are  more  than  willing  that  their  children 
should  be  gathered  into  the  Sabbath  school  and 
taught  the  precepts  and  the  principles  of  the  Gospel. 
If  the  church  were  in  any  good  degree  true  to  its 
calling  and  to  its  profession  almost  every  child  within 
reach  of  the  Sabbath  schools  of  the  land  might  be 
brought  under  their  influence. 

There  is  no  other  field  in  which  the  believer  may 
labor  with  as  strong  confidence  of  success.  Of  all 
classes  who  are  without  the  church,  none  is  so  sus- 
ceptible to  gracious  influences  as  that  of  the  children 
and  youth.  During  this  period  the  mind  and  heart 
are  in  a  plastic  state.  The  inclinations  and  affections 
are  not  fixed.  The  character  is  not  yet  established. 
The  mind  is  open  to  religious  influences,  and  they  are 
far  more  approachable  than  in  maturer  years.  They 
are  more  inclined  to  appreciate  an  interest  in  their 
spiritual  welfare,  and  of  all  classes  they  are  most 
readily  led  into  the  way  of  life. 

This  is  not  mere  theory.  It  is  a  matter  of  history, 
that  the  mass  of  those  who  are  brought  into  the 
church,  are  converted  in  early  life.  Comparatively 
few  who  have  reached  middle  life  in  impenitence  are 
ever  brought  to  an  open  acceptance  of  the  Saviour. 
At  a  meeting  of  Methodist  ministers  it  was  proposed 


METHODS   OF  INDIVIDUAL   EVANGELISM.  117 

to  inquire  at  what  age  each  had  made  a  profession  of 
religion.     The  following  was  the  result : — 

Total    number   present 67 

Converted  between  12  and  14  years  of  age 26 

Converted  between  14  and  16  years  of  age 10 

Converted  between  16  and  18  years  of  age 14 

Converted  between  18  and  21  years  of  age 12 

Converted  after  21  years  of  age 5 

In  the  facts  presented  by  these  figures  there  is 
nothing  extraordinary  or  unusual.  It  is  true,  doubt- 
less, that  of  those  converted  in  childhood  and  early 
youth  a  larger  proportion  become  ministers  or  active 
Christian  workers  than  of  those  converted  later,  even 
though  it  may  be  in  comparatively  early  life.  But  it  is 
believed  that  the  proportion  of  early  conversions  here 
given  will  prove  true  essentially  of  the  mass  of 
church  members,  except  that  as  a  rule,  men  con- 
verted later  in  life  do  not  enter  the  ministry.  In  the 
case  of  this  class,  though  the  inclination  may  be  pres- 
ent, the  opportunity  has  been  lost.  "I  once  made  an 
actual  examination  of  this  sort,"  says  the  late  Rev. 
Dr.  I.  S.  Spencer,  "in  respect  to  two  hundred  and 
fifty-three  hopeful  converts  to  Christ,  who  came 
under  my  observation  at  a  particular  period.  Of 
these  there  were  converted. 

Under  20  years  of  age 138 

Between  20  and  30  years  of  age 85 

Between  30  and  40  years  of  age 22 

Between  40  and  50  years  of  age 4 

Between  50  and  60  years  of  age 3 

Between  60  and  70  years  of  age j 


Il8  METHODS  OF  INDIVIDUAL   EVANGELISM. 

These  figures,  startling  as  they  appear,  may  be 
taken  as  indicating,  at  least  in  a  general  sense,  the 
ordinary  period  of  conversion  in  the  church  at  large. 
Peculiar  circumstances,  especially  in  relation  to  pow- 
erful revivals  of  religion  may,  in  a  degree,  modify  the 
rule  deducible  from  these  statistics.  We  may  not  set 
limits  to  the  dispensation  of  divine  grace.  God  is 
sometimes  found  of  men  who  during  the  greater  part 
of  a  long  life  have  sought  him  not.  But  it  is  not 
to  be  questioned  that  the  mass  of  those  who  become 
members  of  the  churches  are  converted  in  early  life. 

The  Work  Vitally  Important. 

If  the  time  allotted  the  church  for  saving  the  lost 
is  even  proximately  in  accord  with  the  view  here  pre- 
sented it  is  impossible  to  overestimate  the  import- 
ance of  the  Sabbath  school  work.  If  the  masses  are 
to  be  reached  with  the  Gospel  the  work  must  begin 
with  the  children.  And  the  fact  that  so  large  a  pro- 
portion of  the  members  of  the  churches  have  been 
converted  in  childhood,  or  early  youth  affords  the 
strongest  encouragement  to  labor  in  this  direction. 
It  shows  that  this  is  the  great  field  on  which  the  battle 
for  Christ  is  to  be  fought.  If  this  world  is  to  be 
subdued  to  the  Cross,  the  work  is  to  be  largely  ac- 
complished by  the  evangelization  of  the  young.  If 
we  fail  to  reach  the  children  comparatively  little  will 
be  accomplished  for  persons  of  maturer  years.     But 


METHODS  OF  INDIVIDUAL  EVANGELISM.  119 

if  the  children  are  brought  to  Christ,  there  will  soon 
be  small  occasion  to  labor  in  behalf  of  adult  sinners. 
The  world  will  soon  acknowledge  Christ  as  King. 

A  Work  for  All. 

In  view  of  the  considerations  here  presented  the 
duty  of  the  church  is  too  plain  to  be  questioned.  Un- 
less released  by  physical  inability  or  some  other  provi- 
dential hindrance  every  member  of  the  church  should 
find  a  place  in  the  Sabbath  school.  Every  Christian 
man  and  woman  should  recognize  a  personal  re- 
sponsibility to  Christ  in  regard  to  this  work.  It  is  a 
department  of  Christian  service  in  which  there  is  a 
place  for  all. 

If  this  rule  brings  into  the  Sabbath  school  adults 
who  are  not  needed  as  teachers,  they  may  always  find 
a  place  as  pupils.  In  the  Bible  class  or  in  other  adult 
classes  there  is  always  room  for  another  member. 
And  there  is  no  person  but  that  has  need  to  learn 
more  of  the  Scriptures.  But  if  there  are  any  who  can 
do  no  more  let  them  at  least  encourage  the  work  by 
their  presence.  Let  them  at  least  contribute  the  light 
of  a  Christian  countenance.  Such  members  hold  up 
the  hands  of  officers  and  teachers  by  the  manifesta- 
tion of  an  interest  in  their  work.  They  magnify  the 
importance  of  the  work  in  the  eyes  of  the  children 
and  youth.  They  encourage  young  men  and  women 
to  continue  their   attendance.     As  many,   then,   as 


I20  METHODS  OF  INDIVIDUAL   EVANGELISM. 

really  desire  to  be  instrumental  in  winning  souls 
should  conscientiously  improve  this  opportunity. 
They  should  be  earnest  and  diligent  in  their  efforts 
to  increase  the  numbers  and  the  interest  of  the  Sab- 
bath school. 

A  Field  for  Reformation. 

Just  here  the  church  has  great  need  of  a  general 
and  thorough  reformation.  In  the  past,  as  at  present, 
the  rule  is  that  the  work  of  the  Sabbath  school  de- 
pends upon  a  small  minority  of  the  members  of  the 
churches.  In  the  main,  the  work  is  carried  on  by 
the  faithful  few,  while  the  majority  of  the  members 
altogether  fail  to  recognize  their  obligation  to  bear 
a  part  in  it.  It  is  pleasant  to  note  that  there  are 
some  exceptions  to  this  rule.  There  are  a  few 
churches,  especially  among  the  Welsh  Calvinistic 
Methodists,  where  the  Sabbath  school  is  cotermin- 
ous with  the  congregation.  Each  Sabbath  morning 
two  sessions  are  held.  In  the  one  the  congregation 
is  organized  for  public  worship,  or  as  a  worshiping 
assembly;  in  the  other  it  is  organized  as  a  school 
for  the  study  of  the  Holy  Scriptures.  Each  assem- 
bly is  composed  of  the  entire  congregation.  The 
children  and  youth  attend  the  public  worship  and  the 
adults  attend  the  Sabbath  school.  This  is  the  ideal 
method.  The  public  worship  is  for  the  children  and 
youth,  no  less  than  for  adults,  and  the  Sabbath  school 
is  for  adults  no  less  than  for  the  young.     The  faith- 


METHODS  OF  INDIVIDUAL   EVANGELISM.  121 

ful  working  of  this  system  bears  its  appropriate  fruit. 
Nowhere  else,  perhaps,  is  there  so  large  a  proportion 
of  the  entire  population  brought  into  the  church. 

But  the  working  of  this  method,  instead  of  consti- 
tuting an  exception  so  marked  as  to  attract  wide  at- 
tention, should  be  universal.  In  every  evangelical 
church  the  congregation  should  constitute  the  Sab- 
bath school.  Every  member  of  the  church  should 
recognize  the  obligation  to  contribute  something  to 
the  success  of  this  work.  If  this  were  done  it  would 
be  easy  to  hold  the  impenitent  members  of  the  con- 
gregation and  there  would  be  no  complaint  that  the 
young  men  and  women  were  inclined  to  withdraw 
from  the  school. 

A  Pioneer  and  Missionary  Agency. 

Under  all  ordinary  circumstances  the  work  should 
not  be  limited  to  the  church  school.  It  is  presumed 
that  every  church  has  a  Sabbath  school  at  its  place 
of  stated  public  worship.  This  is  well,  but  this  should 
not  be  the  sum  of  its  work  in  this  direction.  There 
are  outlying  districts  contiguous  to  almost  every 
church,  whether  in  the  city  or  the  country,  that  pre- 
sent an  inviting  field  for  Sabbath  school  work.  We 
have  said  that  such  districts  constitute  the  proper 
parishes  of  the  lay  preachers.  But  where  there  is  a 
call  for  a  lay  preacher  there  is  a  call  for  a  Sabbath 
school.     The  two  agencies  should  go  together  and 


122  METHODS   OF  INDIVIDUAL   EVANGELISM. 

each  should  support  and  uphold  the  other.  Even  in 
the  most  favored  sections  of  the  country,  there  are 
places,  not  a  few,  where  there  is  an  absolute  necessity 
for  the  adoption  of  these  methods  of  Christian  work. 
Unless  they  are  employed  a  large  class  of  people  are 
left  to  a  state  of  religious  destitution.  They  are  left 
to  pursue  the  way  of  sin  and  death,  without  a  word  of 
warning  or  of  instruction  in  regard  to  the  way  of 
life. 

The  responsibility  of  the  church  in  regard  to  these 
outlying  districts  is  too  obvious  to  require  either 
argument  or  explanation.  God  has  laid  upon  it  the 
obligation  to  give  the  Gospel  to  the  people  of  these 
districts;  and  if  it  is  withheld  and  they  perish  in  their 
sin,  their  blood  will  be  required  of  those  whom  he  has 
called  to  this  service.  The  command  is :  ''Let  him 
that  heareth  say,  Come."  Those  who  enjoy  the 
privilege  of  hearing  the  Gospel  message  in  the 
sanctuary  are  called  to  take  it  up  and  convey  it  to 
those  who  are  beyond  the  reach  of  the  pulpit.  This 
is  God's  plan  for  giving  the  Gospel  to  these  classes; 
and  the  church  is  true  to  her  divine  calling  only  as 
she  is  making  an  earnest  effort  to  discharge  this  obli- 
gation. 

The  Chief  End  of  the  Work. 

In  a  gathering  of  the  children  and  youth  into  the 
Sabbath  school  and  especially  in  the  imparting  of  in- 
struction from  the  Scriptures,  the  true  lay  evangelist 


METHODS  OF  INDIVIDUAL  EVANGELISM. 


123 


will  ever  keep  the  one  great  end  of  his  work  steadily 
in  view;  he  will  not  forget  that  this  is  not  the  multi- 
plying of  numbers,  not  popularity,  not  entertainment, 
not  the  gratification  of  the  pupil,  but  the  saving  of 
his  soul.  This  is  the  true  object  of  all  Sabbath  school 
instruction  and  the  truth  taught  is  adapted  to  this 
purpose.  To  Timothy  Paul  said:  "And  that  from  a 
child  thou  hast  known  the  Scriptures,,  which  are  able 
to  make  thee  wise  unto  salvation,  through  faith 
which  is  in  Christ  Jesus."* 

If  we  are  disposed  to  undervalue  the  Old  Testament 
Scriptures  we  do  well  to  remember  that  we  have  here 
the  testimony  of  an  Apostle  to  its  divine  inspiration  and 
to  its  saving  power.  The  Scriptures  by  which  Tim- 
othy was  made  wise  unto  salvation,  were  simply  and 
solely  the  Old  Testament.  In  his  childhood,  not  a 
word  of  the  New  Testament  had  been  written.  The 
words  of  the  Apostles  leave  us  in  no  doubt  of  the 
design  of  God  in  giving  us  the  Old  Testament  or  of 
their  adaptation  to  the  end  for  which  they  were 
given.  The  Scriptures,  whether  of  the  Old  or  New 
Testament,  are  able  by  the  divine  blessing  upon 
faithful  instruction  to  make  children  "wise  unto  salva- 
tion." If  the  Sabbath  school  is  maintained  for  any 
other  purpose  than  this  it  is  a  mistake  and  can  only 
result  in  a  miserable  failure.     The  true  teacher  en- 

*2  Tim.  iii.,  15. 


124         METHODS  OF  INDIVIDUAL  EVANGELISM, 

gages  in  his  work  with  this  end  always  in  view.  He 
does  not  forget  that  his  pupils  have  been  intrusted  to 
his  care  that  he  may  win  them  to  Christ.  He  stands 
before  them  for  this  very  purpose.  It  is  for  this  spe- 
cial object  that  he  has  been  called  and  commissioned 
for  his  work. 

A  Solemn  Responsibility. 

The  thoughtful  teacher  can  hardly  fail  to  be  deeply 
impressed  with  the  sense  of  the  responsibility  of  his 
position.  In  the  instruction  of  each  returning  Sab- 
bath he  is  leaving  an  impression  that  is  to  abide  not 
only  during  the  life  that  now  is,  but  also  for  that 
which  is  to  come.  In  his  serious  moments  he  must 
recognize  the  possibility,  at  least,  that  under  God,  the 
salvation  of  his  pupils  may  depend  upon  his  fidelity. 
They  may  be  saved  or  lost  as  he  is  faithful  or  un- 
faithful to  their  eternal  interests. 

They  are  intrusted  to  his  care  at  a  period  at  which 
they  are  forming  a  character  for  time  and  for  eter- 
nity. In  many  instances  the  Sabbath  school  affords 
almost  the  only  religious  influence  to  which  they  are 
subject;  they  are  under  his  care  for  only  a  limited 
period.  If  he  is  faithful  to  his  trust  he  has  reason 
to  anticipate  that  they  will  be  brought  under  the  in- 
fluence of  the  house  of  God,  and  established  in  a 
church-going  habit;  and  that  sooner  or  later  they 
will  be  brought  to  Christ.     But  if  he  is  careless  and 


METHODS  OF  INDIVIDUAL   EVANGELISM.  125 

indifferent  and  performs  his  work  in  a  perfunctory 
and  half-hearted  manner,  they  are  hkely  to  lose  their 
interest  in  the  Sabbath  school,  and  falling  away  from 
it  soon  pass  beyond  the  reach  of  any  religious  influ- 
ence. This  is  the  history  of  a  large  class  who  for  a 
time  enjoy  the  instruction  of  the  Sabbath  school. 
There  is  something  more  than  a  possibility  then,  that 
their  religious  character,  not  only  for  the  present  life 
but  also  for  an  eternal  future,  may  be  such  as  he  shall 
make  it. 

The  Praying  Teacher. 

The  consciousness  of  the  responsibility  which  his 
work  involves  can  hardly  fail  to  lead  the  seriously 
minded  teacher  to  earnest  and  importunate  prayer. 
He  can  hardly  fail  of  some  befitting  sense  of  his  need 
of  divine  aid,  and  under  this  consciousness  he  cannot 
altogether  neglect  the  offering  of  believing  prayer 
in  behalf  of  those  for  whom  he  labors.  God  has  left 
his  people  in  no  doubt  of  his  willingness  to  grant  his 
blessing  upon  faithful  Sabbath  school  labor,  or  to  hear 
their  prayer  for  the  conversion  of  children  and  youth. 

A  lady  of  mature  years  bears  this  testimony: 
"When  I  was  a  child  in  the  Sabbath  school  in  the  old 
country,  my  faithful  teacher  used  to  say:  T  have 
prayed  too  much  for  my  class  for  one  of  them  to  be 
lost.'  I  was  a  thoughtless  girl  at  the  time  and  remem- 
ber wondering  at  it,  and  thinking  it  a  very  self-confi- 
dent remark.    She  was  so  sure.  *I  shall  have  them  all/ 


126         METHODS  OF  INDIVIDUAL  EVANGELISM. 

she  would  say.  *I  shall  say  to  Christ  at  the  judgment, 
"Here  am  I  and  the  class  thou  hast  given  me."  '  " 
"And  were  they  all  converted?"  she  was  asked.  "Yes, 
she  did  not  live  to  see  it,  but  my  eyes  have  seen  it,  the 
last  of  the  sixteen  gathered  into  the  fold."  The  ex- 
perience of  this  teacher  was  not  peculiar  and  should 
not  be  deemed  unusual.  Undoubtedly  it  is  the  rule 
that  faithful  labor  and  earnest  prayer  in  behalf  of  a 
Sabbath  school  class,  results  in  the  conversion  of  the 
pupils.  The  teacher  should  labor  and  pray  in  the 
confident  expectation  of  this  result. 

The  following  incident  is  related  by  a  missionary 
of  the  American  Sunday  School  Union :  "Two  girls 
were  walking  in  the  cemetery  of  a  western  town, 
reading  the  inscriptions  on  the  tombstones.  Suddenly 
one  of  them  stopped,  her  eyes  resting  on  a  large  mar- 
ble monument.  She  clasped  her  hands  together, 
tears  flowed  from  her  eyes,  and  with  trembling  voice 
she  said :  *Oh,  Lizzie,  here  lies  buried  my  old  Sunday 
school  teacher.  She  has  been  dead  four  years.  Oh, 
how  I  wish  I  could  see  her  now  and  tell  her  it  was  the 
Bible  lessons  she  used  to  teach  us  and  the  stories  of 
Jesus  she  used  to  tell  us,  that  since  her  death  led  me 
to  give  my  heart  to  Jesus.'  "  The  good  seed  appar- 
ently may  lie  dormant,  and  give  no  indication  of  life, 
for  a  long  period,  but  though  the  sower  may  not  live 
to  see  it,  in  due  season  it  will  spring  up  and  bear  fruit 
to  the  glory  of  God  and  to  the  saving  of  the  soul. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  127 

Another  method  by  which  the  lay  worker  may 
say,  "Come,"  is  that  of 

Bringing  the  Unconverted  into  the  Sanctuary. 

In  every  age  of  the  church  this  method  has  been 
effectual  to  the  saving  of  souls.  The  careless  have 
been  persuaded  to  attend  public  worship  and  in  this 
they  have  been  led  to  take  the  first  step  toward  an 
acceptance  of  the  Gospel.  The  pulpit  is  the  great 
evangelizing  power.  It  is  God's  chosen  instrumen- 
tality for  the  saving  of  the  lost.  Perhaps  the  most 
important  service  that  the  lay  worker  can  render  his 
unregenerate  neighbor  is  to  induce  him  to  become 
a  habitual  attendant  upon  the  public  service  of  the 
house  of  God.  The  utterances  of  the  evangelical 
pulpit  are  the  public  invitations  of  the  Gospel.  They 
are  the  voice  of  God  to  lost  men.  And  as  they  are 
the  voice  of  God  so  are  they  the  voice  of  the  church. 
They  are  the  voice  through  which  the  unconverted 
are  called  to  forsake  their  sins  and  lay  hold  on  ever- 
lasting life.  "The  Spirit  and  the  Bride  say,  Come."* 
The  Holy  Spirit  and  the  church  unite  in  calling 
upon  sinners  to  accept  Christ  as  their  Saviour.  If 
the  lay  worker  can  induce  the  unconverted  who  are 
living  in  neglect  of  the  sanctuary  to  give  this  invi- 
tation a  continued  and  serious  hearing  he  accom- 

*Rev.  xxii.,  17. 


128  METHODS  OF  INDIVIDUAL   EVANGELISM. 

plishes  a  most  important  work.  He  has  a  right  to 
anticipate  that  by  the  blessing  of  God  upon  the  min- 
istrations of  the  sanctuary,  in  answer  to  his  prayer, 
the  result  of  his  work  may  be  the  saving  of  the  soul. 
He  has  a  right  to  hope  that  the  pulpit  may  do  what 
he  has  failed  to  accomplish  by  his  personal  work. 
"Faith  cometh  by  hearing  and  hearing  by  the  Word 
of  God."*  The  Word  of  God  is  "the  sword  of  the 
Spirit"  in  the  conversion  of  lost  men.  It  is  espe- 
cially by  "the  foolishness  of  preaching,"  that  it  has 
pleased  God  to  save  them  that  believe. 

This  doctrine  is  sustained  by  the  history  of  the 
church  in  every  age.  It  is  a  matter  of  fact  that  the 
mass  at  least  of  those  who  are  regular  and  constant 
in  their  attendance  upon  the  true  and  faithful  preach- 
ing of  the  Cross,  are,  sooner  or  later,  brought  to 
Christ.  This  is  the  great  end  for  which  the  ordi- 
nances of  the  Gospel  were  instituted  and  they  are 
adapted  to  its  accomplishment.  The  preaching  of 
the  Cross  is  adapted  to  turn  sinners  to  the  Saviour. 
This  is  the  will  of  God  concerning  it.  He  has  pro- 
vided for  the  preaching  of  the  Gospel  in  order  that 
through  this  instrumentality  he  may  save  the  souls 
of  the  lost.  He  has  adapted  the  means  to  the  end 
and  as  a  matter  of  fact  they  do  accomplish  his  gra- 
cious purpose. 

*Rom.  X.,  17. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  129 

It  would  be  quite  too  much,  doubtless,  to  say  that 
all  who  place  themselves  under  the  preaching  of 
the  Gospel  are  brought  to  Christ.  Many  are  occa- 
sional and  at  times  regular  attendants  upon  the 
stated  means  of  grace  to  whom  they  are  "a  savor  of 
death  unto  death."  In  themselves  the  ordinances  of 
the  Gospel  have  no  saving  efficiency.  They  have  no 
inherent  power  to  renew  and  sanctify  the  heart  and 
there  is  a  fearful  possibility  that  the  enjoyment  of 
them  by  the  unregenerate  may  immeasurably  in- 
crease their  final  condemnation  and  ruin.  Neverthe- 
less, it  is  true  that  they  are  designed  and  adapted 
to  the  saving  of  the  lost.  They  are  the  divinely 
appointed  means  of  grace.  It  is  also  true  that  it  is 
the  experience  of  the  church  that  as  a  rule,  those 
who  are  constant  and  serious  hearers  of  the  Word  are 
eventually  brought  to  Christ.  As  many  as  "receive 
with  meekness  the  engrafted  word"  find  in  a  blessed 
experience  that  it  "is  able  to  save  their  souls."* 

If  this  be  true  it  is  obviously  of  the  first  import- 
ance to  bring  those  who  are  living  in  neglect  of  Gos- 
pel privileges  into  the  sanctuary.  It  is  of  the  first 
importance  that  they  should  be  persuaded  to  hear  the 
preaching  of  the  Cross.  And,  since  they  are  not 
reached  by  the  voice  of  "the  Spirit  and  the  Bride,"  as 
it  is  heard  in  the  sanctuary,  they  must  be  brought  in 

*James  i.,  21. 


I30 


METHODS  OF  INDIVIDUAL   EVANGELISM. 


by  those  that  hear.  To  such,  "let  him  that  heareth 
say,  Come."  The  message  of  the  pulpit  must  be 
taken  up  by  the  occupants  of  the  pews  and  conveyed 
to  those  who  are  living  in  neglect  of  it.  They  should 
be  cordially  and  earnestly  invited  to  the  house  of 
God  and  to  the  place  of  social  prayer.  With  tender 
entreaty,  if  need  be,  they  should  be  urged  to  place 
themselves  under  the  influence  of  the  means  which 
God  has  ordained  for  their  salvation.  Constrained 
by  the  love  of  Christ,  they  must  go  out  and  "compel 
them  to  come  in." 

As  an  illustration  of  one  of  the  many  ways  in 
which  this  invitation  may  be  extended  take  the  fol- 
lowing incident :  "The  first  three  months  of  the  year 
1827,"  says  an  aged  man,  "when  a  member  of  the 
Massachusetts  Legislature,  I  boarded  in  a  company 
of  about  twenty  gentlemen.  One  of  them  was  a 
member  of  Dr.  Lyman  Beecher's  Church,  Hanover 
Street,  Boston.  This  young  man  very  politely  in- 
vited one  and  another  of  the  boarders  to  hear  Dr. 
Beecher  on  Sabbath  or  at  an  evening  lecture.  Upon 
his  invitation,  one  Sabbath,  I  went.  He  conducted 
me  to  an  eligible  pew  near  the  pulpit,  where  I  could 
see  the  whole  congregation,  comprising  a  great  mul- 
titude of  young  men,  who  are  the  hope  of  the  com- 
munity. Dr.  Beecher  gave  an  excellent  sermon 
from  Jer.  xvii.,  19,  The  heart  is  deceitful  above  all 
things  and  desperately  wicked.'    At  the  close  of  the 


METHODS  OF  INDIVIDUAL   EVANGELISM.  131 

service  the  gentleman  of  the  pew  kindly  said  to  me, 
'Any  time  when  you  would  hear  Dr.  Beecher,  take 
a  seat  in  my  pew.'  " 

This  is  the  spirit  of  the  true  disciple.  The  mani- 
festation of  this  interest  moves  unregenerate  men. 
If  every  professing  Christian  would  habitually  follow 
this  example  the  churches  would  soon  be  filled  to 
overflowing  with  interested  and  profited  worship- 
ers. Consistent  and  earnest  labor  in  this  direction 
alone  would  soon  bring  large  numbers  to  Christ. 

In  many  instances  revivals  have  had  their  origin 
in  work  of  this  character  or  have  been  greatly  pro- 
moted by  it.  Of  an  extensive  and  powerful  work 
of  grace  under  his  labors  in  New  York  city,  Mr. 
Finney  says :  "The  church  was  a  praying,  working 
people.  They  were  thoroughly  united,  were  well 
trained  in  regard  to  labors  for  the  conversion  of  sin- 
ners and  were  a  most  devoted  and  efficient  church 
of  Christ.  They  would  go  out  into  the  highways  and 
hedges  and  bring  people  to  hear  preaching,  when- 
ever they  were  called  upon  to  do  so.  Both  men  and 
women  would  undertake  this  work.  When  we  wished 
to  give  notice  of  any  extra  meetings,  little  slips  of 
paper  on  which  was  printed  an  invitation  to  at- 
tend the  services  would  be  carried  from  house  to 
house,  in  every  direction,  by  the  members  of  the 
church;  especially  in  that  part  of  the  city  in  which 
Chatham  Street  Chapel,  as  we  called  it,  was  located. 


132 


METHODS   OF  INDIVIDUAL   EVANGELISM. 


By  the  distribution  of  these  shps  and  by  oral 
invitations,  the  house  could  be  filled  any  evening 
in  the  week.  Our  ladies  were  not  afraid  to  go  and 
gather  in  all  classes  from  the  neighborhood  round 
about."* 

There  is  a  lesson  in  these  words  not  only  to  evan- 
gelists and  pastors  in  conducting  special  services, 
but,  as  well,  to  those  who  would  increase  the  attend- 
ance upon  the  ordinary  services  of  the  sanctuary.  It 
is  a  method  of  extending  the  Gospel  invitation  that 
may  be  profitably  employed  under  any  and  under  all 
circumstances.  The  following  incident  related  in  far- 
ther illustration  of  the  active  and  hearty  co-oper- 
ation of  the  members  of  this  church  in  his  revival 
work  is  from  the  same  pen :  "The  firm  of  Naylor  and 
Company,  who  were  at  that  time  the  great  cutlery 
manufacturers  in  Sheffield,  England,  had  a  house  in 
New  York  and  a  partner  there  by  the  name  of 
H .  Mr.  H was  a  worldly  man,  had  trav- 
eled a  great  deal,  and  had  visited  several  of  the  prin- 
cipal cities  of  Europe.  One  of  the  clerks  of  that 
establishment  had  come  to  our  meetings  and  had 
been  converted,  and  felt  very  anxious  for  the  con- 
version of  Mr.    H .  For   some   time  the  young 

man  hesitated  about  asking  him  to  attend  our  meet- 
ings, but  he  finally  ventured  to  do  so;    and  in  com- 

♦Memoirs  of  Rev.  C.  G.  Finney,  page  321. 


-  METHODS  OF  INDIVIDUAL   EVANGELISM.  133 

pliance  with  his  earnest  entreaty,  Mr.  H came 

one  evening  to  the  meeting.  As  it  happened  he  sat 
near  the  broad  aisle,  over  against  where  Mr.  Tappan 
sat.  Mr.  Tappan  saw  that  during  the  service  he 
manifested  a  good  deal  of  emotion  and  seemed  un- 
easy at  times  as  if  he  were  on  the  point  of  going 

out.     Mr.   H afterwards   acknowledged  to   me 

that  he  was  several  times  on  the  point  of  leaving  be- 
cause he  was  so  affected  by  the  sermon.  But  he 
remained  till  the  blessing  was  pronounced.  Mr. 
Tappan  kept  his  eye  upon  him  and  as  soon  as  the 
blessing  was  pronounced  introduced  himself  as  Mr. 
Tappan,  a  partner  of  Arthur  Tappan  &  Company,  a 
firm  well  known  to  everybody  in  New  York.     I  have 

heard  Mr.  H himself  relate  the  facts  with  great 

emotion.  He  said  that  Mr.  Tappan  stepped  up  to 
him  and  took  him  gently  by  the  button  of  his  coat, 
and  spoke  very  kindly  to  him  and  asked  him  if  he 
would  not  remain  for  prayer  and  conversation.  He 
tried  to  excuse  himself  and  to  get  away;  but  Mr. 
Tappan  was  gentlemanly  and  so  kind  that  he  could 
not  well  get  away  from  him.     He  was  importunate, 

and  as  Mr.  H expressed  it,  *he  held  fast  to  my 

button,  so  that  an  ounce  weight  at  my  button  was 
the  means  of  saving  my  soul.'  The  people  retired 
and  Mr.  H among  others  was  persuaded  to  re- 
main. According  to  our  custom  we  had  a  thorough 
conversation  and  Mr.  H either  then  or  very  soon 


134  METHODS   OF  INDIVIDUAL   EVANGELISM,  ^ 

after  was  hopefully  converted."*  There  is  much  in 
this  narrative  that  is  instructive.  The  act  of  the 
young  man  was  a  manifestation  of  the  spirit  of  the 
true  convert  and  the  earnest  persuasion  of  the  pious 
merchant  was  an  illustration  of  the  meaning  of  our 
Lord,  in  the  words :  "Compel  them  to  come  in." 
In  the  conversion  of  this  man  there  were  four  steps. 
I.  The  invitation.  2.  The  sermon.  3.  The  words 
of  Mr.  Tappan,  and  4.  The  meeting  for  conversa- 
tion and  prayer.  If  any  one  of  these  steps  had  been 
lacking,  to  human  view,  the  others  would  have  re- 
sulted in  failure.  But  altogether  it  is  a  striking  illus- 
tration of  the  importance  of  persuading  the  uncon- 
verted to  hear  the  Gospel. 

The  men  who  are  laboring  effectively  in  revivals  at 
the  present  day  are  in  full  accord  in  this  regard  with 
the  great  evangelist  of  the  past.  The  Rev.  Reuben 
A.  Torrey,  D.D.,  one  of  the  most  successful  and  dis- 
tinguished evangelists  of  the  twentieth  century,  em- 
phasizes even  more  strongly  than  Mr.  Finney  the 
importance  of  individual  evangelism.  In  his  preach- 
ing he  magnifies  this  department  of  revival  work, 
and  with  great  earnestness  impresses  upon  believers 
their  obligation  to  engage  in  it.  He  has  no  expec- 
tation of  witnessing  a  comprehensive  work  of  grace, 
a  work  that  will  reach  the  mass  of  the  people,  except 

♦Memoirs  of  Rev.  Charles  G.  Finney,  page  322. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  135 

through  the  co-operation  of  the  sacramental  host  of 
which  he  is  the  recognized  leader.  He  anticipates  that 
the  saving  results  of  his  labors  will  be  proportionate 
to  the  fidelity  and  zeal  with  which  they  are  supported 
by  the  individual  evangelism  of  the  churches. 

The  record  of  his  work,  both  in  England  and  in 
this  country,  demonstrates  the  truth  and  the  im- 
portance of  this  view.  It  contains  very  numerous 
instances  of  conversion  as  the  result  of  this  form 
of  evangelistic  labor,  many  of  which  are  strikingly 
interesting  and  instructive.  In  this  regard  Dr.  Torrey 
is  not  peculiar.  In  this  point  the  successful  evan- 
gelists of  the  present  day  are  all  in  hearty  accord. 
They  agree  that  this  is  one  of  the  chief  instrumen- 
talities through  which  the  Kingdom  of  Christ  is  to 
be  extended  in  these  latter  days. 

Among  other  methods  of  Christian  work,  sug- 
gested by  the  experience  of  the  church  of  the  present, 
in  distinction  from  that  of  the  primitive  disciples,  is 
the  work  of 

The  Society  of  Christian  Endeavor. 

The  power  of  this  organization  for  good  and  its 
adaptation  to  meet  a  want  of  the  church  of  the  pres- 
ent, are  attested  by  its  marvelous  growth  and  ex- 
tension. During  a  very  brief  period  it  has  encircled 
the  globe,  and,  including  the  denominational  socie- 
ties which  have  grown  out  of  the  original  organiza- 


136  METHODS  OF  INDIVIDUAL   EVANGELISM. 

tion,  a  vast  multitude  of  the  children  and  youth  has 
been  brought  into  the  church  through  its  instrumen- 
tality. In  what  belongs  essentially  to  Endeavor  work 
its  peculiarity  is  limitation  to  labors  in  behalf  of  the 
young.  The  methods  which  are  peculiar  to  the  or- 
ganization appertain  rather  to  the  development  of  the 
Christian  life  of  its  members  than  to  evangelistic 
labor. 

It  is  true  that  in  a  special  sense  Christian  En- 
deavor is  an  aggressive  and  evangelizing  force.  It 
provides  for  going  out  after  the  unconverted  among 
the  children  and  youth.  But,  in  the  main,  this  is  ac- 
complished by  bringing  them  under  the  influence  of 
the  services  conducted  by  the  society.  In  this  re- 
gard its  work  partakes  of  that  of  the  church  and  of 
the  Sabbath  school.  Aside  from  what  is  peculiar  to 
its  manner  of  conducting  public  services  the  evangel- 
istic methods  of  the  organization  are  such  as  are 
common  to  other  forms  of  Christian  work.  In  the 
main  what  has  been  said  of  methods  of  Christian 
work  in  connection  with  the  church  and  with  the 
Sabbath  school  is  equally  applicable  to  that  of  the 
Society  of  Christian  Endeavor,  and  of  course,  need 
not  here  be  repeated.  In  its  proper  sphere  as  an 
auxiliary  to  the  church,  the  importance  of  the  Chris- 
tian Endeavor  work  cannot  be  overestimated.  And 
what  is  here  said  of  Christian  Endeavor  is  true  of 
the  denominational  organizations  which  are  an  out- 
growth of  the  original  Endeavor  movement. 


CHAPTER  VIII. 


METHODS    OF    INDIVIDUAL 

EVANGELISM. 

(Continued*) 

"We  are  laborers  together  with  God." — I.  Cor,  Hi.,  9. 


METHODS  OF  INDIVIDUAL  EVANGELISM. 
(Continued.) 

In  his  adoption  of  methods  of  Christian  work 
the  believer  is  left  to  a  large  liberty.  There  are  vari- 
ous forms  of  presenting  the  Gospel  invitation  through 
which  he  may  approach  the  unregenerate.  While  the 
duty  is  plainly  inculcated  by  the  Scriptures,  and  there 
is  no  ground  for  question  in  regard  to  the  general 
obligation,  no  exclusive  or  set  forms  have  been  pre- 
scribed for  his  guidance  or  direction.  They  may  be 
as  various  and  as  diversified  as  the  peculiar  character 
and  circumstances  of  the  workers  and  of  the  subjects 
of  their  labor.  Plans  suggested  by  the  conditions  of 
one  time  and  place  may  become  obsolete  and  new 
conditions  may  demand  new  forms  of  Christian  serv- 
ice. Aside  from  those  methods  which  are  called 
into  use  in  the  normal  activities  of  the  church  and 
its  subordinate  organizations,  there  are  means  of 
reaching  the  unconverted  that  come  of  the  pecuHar 
conditions  of  our  modern  civilization.  They  are  ren- 
dered practicable  by  a  state  of  things  unknown  to  the 
early  church.  Among  methods  of  this  class  and 
which  have  proved  in  a  high  degree  effective,  is 

The  Use  of  the  Press. 

The  writing  and  circulation  of  religious  books, 
periodicals  and  tracts  have  proved  a  most  effective 


140 


METHODS  OF  INDIVIDUAL  EVANGELISM. 


instrumentality  in  the  work  of  winning-  souls. 
Through  this  means  great  numbers  now  in  glory  were 
brought  to  Christ.  Their  first  abiding  rehgious  im- 
pressions were  received  from  a  printed  page,  placed 
in  their  hands  by  a  pious  friend  or  neighbor.  By  the 
blessing  of  God,  the  book  or  tract  proved  a  leaf  from 
the  tree  of  life.  It  was  an  arrow  from  the  quiver  of 
the  Almighty,  through  which  the  enmity  of  the  nat- 
ural heart  was  slain. 

This  is  a  method  of  extending  the  Gospel  invita- 
tion that  should  be  very  widely  employed.  Through 
this  instrumentality  almost  every  disciple  of  Christ 
may  join  in  this  work.  In  this  manner  the  call  may 
be  extended  to  many  who  are  living  in  neglect  of 
Christ  and  of  the  ordinances  of  his  house.  The 
necessary  literature  is  within  the  reach  of  all,  and  in 
a  great  variety  of  ways  it  may  be  brought  to  the 
notice  of  those  who  would  gladly  receive  it.  The 
professional  man  may  keep  it  in  his  office,  the  mer- 
chant in  his  counting  room  and  the  mechanic  in  his 
shop.  As  many  as  have  a  leisure  hour  at  command 
may  spend  it  in  distributing  a  periodical  or  tract  from 
house  to  house,  and  where  this  is  lacking  an  oppor- 
tunity may  be  sought  of  placing  it  in  the  hands 
of  an  acquaintance  or  of  a  stranger.  Where  this  is 
done  and  the  act  accompanied  in  the  spirit  of  the  true 
disciple,  by  a  word  expressive  of  interest  in  the  well- 
being  of  the  person  addressed,  it  can  hardly  fail  of 


METHODS  OF  INDIVIDUAL   EVANGELISM.  141 

leaving  a  salutary  and  abiding  impression.  Perhaps 
there  is  no  other  method  of  Christian  work  that  is 
more  effective.  It  adds  to  the  power  of  Gospel  teach- 
ing that  of  personal  influence.  It  is  the  invitation 
of  the  Word  supported  by  the  testimony  of  the  dis- 
ciple. In  this  manner  a  chain  of  influences  has  been 
set  in  operation,  the  end  of  which  eternity  alone  can 
reveal. 

It  is  said  that  Richard  Baxter  was  converted 
through  the  instrumentality  of  a  tract  brought  to  his 
father's  door  in  the  pack  of  a  pious  peddler.  One  of 
his  works,  "The  Saints'  Rest,"  was  instrumental  in 
the  conversion  of  Philip  Doddridge.  "The  Rise  and 
Progress"  written  by  Doddridge,  was  blessed  to  the 
conversion  of  William  Wilberforce.  Through  the 
reading  of  "The  Practical  View,"  written  by  Wilber- 
force, Thomas  Chalmers,  Leigh  Richmond  and  prob- 
ably many  others  were  brought  to  Christ. 

This  story  of  the  pious  peddler  and  his  tract  has 
been  often  told  and  is  familiar  to  many  Christian 
readers,  but  it  is  a  history  that  the  church  of  the 
present  cannot  afford  to  forget.  The  importance  of 
the  simple  act  of  leaving  this  tract  where  it  fell  under 
the  eye  of  an  unconverted  youth,  it  is  impossible  to 
estimate.  In  this  succession  of  conversions  we  have 
a  very  small  part  only  of  the  results  of  his  act.  It 
was  the  origin  of  a  train  of  influences  to  which  the 
church  of  every  succeeding  age  is  a  debtor. 


142 


METHODS  OF  INDIVIDUAL  EVANGELISM. 


But  if  we  limit  our  view  to  the  facts  here  stated 
who  shall  estimate  the  influence  of  a  single  tract? 
Baxter  and  Doddridge  were  among  the  most  useful 
and  eminent  ministers  of  modern  times.  Wilberforce 
was  distinguished  as  a  Christian  statesman  and  philan- 
thropist ;  Chalmers  was  not  only  a  prince  of  preachers, 
but  he  also  arose  to  the  commanding  position  among 
the  great  Christian  philosophers  and  reformers  of 
the  world.  Leigh  Hunt  also  became  eminent  as  a 
minister  and  writer.  It  is  said  that  'The  Dairy  Man's 
Daughter,"  written  by  him  has  been  translated  into 
more  than  fifty  languages,  and  it  has  been  instrumen- 
tal doubtless  in  the  conversion  of  thousands  of  souls. 
The  influence  of  these  men  in  their  direct  personal 
labors  and  in  the  works  which  they  left  will  be  felt 
till  the  coming  of  the  Son  of  Man.  But  if  we  add 
to  this  view  that  of  the  work  and  influence  of  the 
vast  number  who  were  brought  to  Christ  through 
their  influence,  the  mind  utterly  fails  to  grasp  the 
magnitude  of  the  result  or  the  momentous  import- 
ance of  this  single  act. 

Another  illustration  of  what  may  be  accomplished 
by  a  single  tract:  "A  son  of  one  of  the  chiefs  of 
Burdwan  was  converted  by  a  tract.  He  could  not 
read,  but  he  went  to  Rangoon,  a  distance  of  two 
hundred  and  fifty  miles.  Here  the  wife  of  a  mis- 
sionary taught  him  to  read,  and  in  forty-eight  hours 
he  could  read  the  tract  through.    He  took  a  basket- 


METHODS  OF  INDIVIDUAL  EVANGELISM.  143 

ful  of  tracts;  with  much  difficulty  he  preached  the 
Gospel  at  his  own  home,  and  was  the  means  of  con- 
verting hundreds  to  God.  He  was  a  man  of  influ- 
ence; the  people  flocked  to  hear  him;  and  in  one 
year  fifteen  hundred  natives  were  baptized  in  Arra- 
can  as  members  of  the  church,  and  all  through  this 
one  little  tract." 

A  successful  pastor  in  Brooklyn,  New  York,  in 
giving  an  account  of  a  powerful  revival  with  which 
his  church  had  been  visited,  says  of  the  instrumen- 
talities employed :  "During  the  progress  of  this  work 
hundreds  of  tracts  and  small  books  have  been  freely 
circulated.  Among  the  most  effective  have  been 
Hall's  'Come  to  Jesus,'  'The  Delaying  Inquirer,' 
The  Honest  Effort,'  'Questions  and  Counsel,' 
'Where  Will  You  Spend  Eternity?'  and  'Quench 
Not  the  Spirit.'  "  To  the  invitations  presented  by 
the  members  of  the  church  in  this  manner  he  as- 
cribes a  very  important  influence  in  bringing  sin- 
ners to  the  Saviour.  It  is  believed  that  the  experi- 
ence of  other  pastors  and  churches  that  have  made 
a  faithful  use  of  this  instrumentality  will  essentially 
correspond  to  that  here  related. 

Many  years  ago  a  colporteur  of  the  American 
Tract  Society  in  Texas,  with  evangelical  literature 
in  his  saddle  bags  offered  to  make  a  present  of  a 
volume  to  a  wagoner.  "My  friend,"  said  the  wag- 
oner, "I  will  be  plain  with  you;  I  never  read  any- 


144 


METHODS  OF  INDIVIDUAL  EVANGELISM. 


thing  of  that  kind."  "Perhaps  your  wife  would  like 
to  read  the  book."  "Well  my  wife  is  a  religiously 
inclined  woman,  and  I  will  accept  this  book  and  pre- 
sent it  to  her." 

Several  years  afterward  the  donor,  in  the  busy 
streets  of  a  commercial  town  in  Texas,  looking  out 
for  wagons  by  which  to  send  books  to  the  interior, 
was  asked  by  a  good  looking  man,  "Do  you  recol- 
lect me?"  "I  do  not."  "Are  you  the  gentleman  who 
some  years  ago  gave  me  a  religious  book?"  The 
reply  was  "Yes." 

"Well,"  said  the  wagoner,  bursting  into  a  flood  of 
tears,  "I  am  that  man  and  I  have  been  wanting  to 
see  you  ever  since.  I  was  then  a  ringleader  in  wick- 
edness, a  terror  to  my  neighborhood.  I  am  now 
a  preacher.  The  book  you  so  kindly  gave  me  for 
my  wife  proved  the  means  of  my  conversion.  You 
certainly  never  could  have  given  a  book  to  any  one 
under  more  unfavorable  circumstances.  I  told  you 
candidly  I  never  read  religious  books.  You  sug- 
gested that  my  wife  might  read  it,  and  I  took  it  on 
her  account.  Stopping  to  eat  and  graze  my  oxen 
on  the  road,  I  concluded  I  would  look  over  the  book, 
and  became  somewhat  interested.  Arriving  at  home. 
Providence  prostrated  me  on  a  bed  of  sickness.  I 
had  recourse  to  the  book  intended  for  my  wife,  read 
it,  was  led  through  its  teachings  to  the  foot  of  the 
Cross,  and  enabled  to  repose  my  faith  in  the  bleed- 
ing Victim  and  to  accept,  as  I  humbly  trust,  of  sal- 


METHODS  OF  INDIVIDUAL   EVANGELISM.  145 

vation  through  the  merit  of  his  atoning  blood.  And 
here  I  am,  a  sinner  saved  through  grace  and  a  min- 
ister of  the  Gospel  of  Jesus  Christ,  all  under  God, 
owing  to  the  reading  of  a  book  you  kindly  presented 
to  me,  with  a  hope  that  it  might  be  a  benefit  to  my 
wife."  Such  was  his  story.  He  was  furnished  with 
more  evangelical  literature  and  again  sent  forth  to 
apply  to  others  the  same  wonderful  cure  for  sin- 
sick  souls. 

We  may  learn  from  this  narrative  that,  with  regard 
to  their  spiritual  interests,  men  of  the  worst  class  are 
sometimes  candid  and  approachable.  Their  consciences 
are  on  the  side  of  the  truth  and  they  are  disposed 
to  treat  any  manifestation  of  interest  in  their  welfare 
with  respect.  We  may  learn  also  from  the  story  of 
this  conversion  the  importance  of  the  circulation  of 
books  and  tracts.  The  printed  page  goes  where  even 
the  lay  preacher  cannot  go,  and  it  frequently  is  read 
at  a  time  that  is  most  favorable  to  the  reception  of 
the  truth,  which  it  sets  forth.  But  we  may  learn  also 
that  a  message  designed  for  one  person  frequently 
reaches  another  for  whom  it  was  not  intended.  It 
is  safe  and  profitable  to  sow  beside  all  waters. 

We  may  not  anticipate  that  all  work  in  this  di- 
rection will  be  followed  by  equally  important  results, 
but  we  may  reasonably  hope  that  conscientious  ef- 
forts to  reach  the  careless  through  the  instrumen- 
tality of  the  press,  will  bear  precious  fruit  to  the  glory 
of  our  Master  and  to  the  saving  of  the  lost. 


146       methods  of  individual  evangelism. 

Through  Epistolary  Correspondence. 

This  is  an  especially  scriptural  method  of  saying, 
"Come."  It  was  extensively  employed  by  the  Apos- 
tles and  the  primitive  disciples.  A  large  portion  of 
the  New  Testament  Scriptures  was  written  in  this 
form,  and  numerous  letters  addressed  to  individuals  or 
churches  by  uninspired  writers  of  the  Apostolic  age 
have  come  down  to  our  own  time.  This  method  of 
disseminating  the  truth  continued  to  be  extensively 
employed  during  the  earHer  periods  of  the  Christian 
church.  Indeed  to  a  greater  or  less  extent  it  has 
always  been  employed,  especially  in  seasons  of  re- 
ligious interest,  or  when  the  church  is  in  a  state  of 
renewed  and  quickened  spiritual  life.  And  where- 
ever  it  has  been  faithfully  employed  it  has  been 
owned  and  blessed  of  God.  In  their  use  of  this 
method  of  preaching,  the  Apostles  were  guided  by 
divine  wisdom  and  they  saw  the  fruit  of  their  labors 
in  this  direction.  And  in  proportion  as  the  church  of 
succeeding  ages  has  been  animated  by  the  spirit  of  the 
Apostles  and  primitive  believers  it  has  availed  itself  of 
this  method  of  extending  the  Gospel  invitation. 

Perhaps  there  is  no  other  method  excepting  that 
of  a  personal  invitation,  only,  that  to  the  same  ex- 
tent, is  adapted  to  awaken  the  attention  of  the  care- 
less. In  the  message  from  the  sacred  desk,  or 
through  the  printed  page,  there  is  an  absence  of  di- 
rectness that  materially  diminishes  its  power.       In 


METHODS   OF  INDIVIDUAL   EVANGELISM.  147 

these  forms  it  is  addressed,  not  to  a  particular  indi- 
vidual, but  to  a  congregation  or  to  the  pubhc.  The 
invitation  is  general.  It  has  no  special  reference  to 
any  individual.  But  a  letter  is  a  direct  and  special  invi- 
tation. It  is  a  call  in  particular  to  the  person  addressed. 
It  is  a  message  from  God,  not  to  the  community,  nor 
to  a  class  to  which  he  belongs,  but  to  his  own  soul. 

As  such  it  cannot  be  altogether  disregarded.  Of 
necessity  it  leaves  an  impression.  The  directness  of 
the  appeal  is  an  element  of  its  power.  It  is  this  that 
arrests  attention  and  impresses  the  truth  upon  the 
heart  and  conscience.  The  same  message  from  the 
pulpit  or  the  printed  page  might  fall  upon  leaden 
ears.  If  the  hearer  gave  it  a  serious  thought,  his 
feeling  might  be  that  it  was  especially  appropriate 
to  some  neighbor  or  acquaintance  whom  he  had  in 
mind,  and  that  it  must  have  been  especially  designed, 
if  not  for  the  very  individual,  at  least  for  persons  of 
his  class.  And  in  his  interest  in  assigning  the  mes- 
sage to  another  he  forgets  to  make  any  personal 
application.  He  loses  sight  of  his  own  spiritual  con- 
dition and  of  his  own  spiritual  needs.  But  a  friendly 
epistle  is  an  appeal  directly  and  exclusively  to  him- 
self; and  since  it  cannot  be  passed  to  another,  it 
reaches   his   own   heart. 

To  a  large  class  of  believers  the  opportunity  of 
presenting  the  invitation  in  this  manner  is  very  fre- 
quently presented.     In  the  relations  of  believers  or 


148  METHODS  OF  INDIVIDUAL   EVANGELISM. 

in  their  ordinary  family  or  friendly  correspondence, 
the  way  is  constantly  opened  for  saying-  a  word  for 
their  Master.  Not  infrequently  a  special  Providence 
presents  the  opportunity  of  impressing  the  truth. 
The  mind  of  a  friend  or  acquaintance  is  brought 
into  such  a  state  as  to  prepare  him  in  an  unusual  de- 
gree to  receive  the  message.  And  if  every  oppor- 
tunity of  this  nature  were  faithfully  improved,  the 
result  would  be  an  abundant  harvest. 

Impenitent  persons  not  infrequently  expect  to  re- 
ceive the  invitation  in  this  manner.  They  know  very 
well  that  this  is  a  duty  which  Christians  owe  to  those 
within  reach  of  their  influence,  and  in  many  instances 
a  friendly  word  would  be  very  welcome.  But  if  the 
opportunity  is  permitted  to  pass  unimproved,  they 
are  sometimes  disappointed  and  saddened  and  their 
respect  for  religion  is  materially  diminished. 

The  Example  of  Harlan  Page. 

A  striking  illustration  of  what  may  be  accomplished 
in  this  direction  by  faithful  and  earnest  labor,  is  pre- 
sented by  the  correspondence  of  Harlan  Page.  Mr. 
Page  had  no  extraordinary  gifts  as  a  writer  and  his 
opportunities  were  such  only  as  come  to  an  ordinary 
mechanic.  But  he  was  animated  by  a  consuming  zeal 
for  the  saving  of  the  lost  and  this  gave  him  great 
power  with  the  unsaved.  This  gift  he  used  with  great 
effect  in  his  correspondence.     He  appears  to  have  been 


METHODS  OF  INDIVIDUAL   EVANGELISM.  149 

continually  on  the  alert  for  an  opportunity  to  say  a 
word  for  Christ,  and  his  labors  in  this  direction  were 
greatly  blessed  to  the  quickening  and  encouragement 
of  believers  and  to  the  awakening  of  the  careless.  His 
efforts  in  the  use  of  this  instrumentality  were  not 
limited  to  his  ordinary  correspondence.  His  zeal  for 
Christ  and  for  souls  moved  him  to  the  use  of  his  pen 
when  this  was  his  sole  object. 

The  following  extract  from  a  letter  addressed  to 
him  by  a  cousin  in  answer  to  one  of  his  faithful  and 
pungent  appeals  indicates  something  of  the  success 
with  which  his  labor  in  this  direction  was  crowned : — 

"When  your  letter  was  received  it  was  a  dagger  to 
my  soul;  but  now,  my  dear  cousin,  I  think  I  know 
something  by  experience  of  the  excellency  of  religion, 
and  the  peace  there  is  in  casting  all  my  burdens  on 
Him  who  cares  for  us.  Within  a  few  weeks  I  have 
taken  real  satisfaction  in  reading  that  kind  letter. 
I  thank  you  for  it.     Do  now  write  me  again." 

This  was  by  no  means  an  isolated  instance  of  his 
success  in  addressing  the  unconverted  by  this  method. 
A  large  number  were  brought  to  Christ  through  the 
earnest  and  solemn  appeals  presented  in  his  letters. 

The  late  John  Vine  Hall,  in  his  account  of  the  ordi- 
nation of  his  son,  the  Rev.  Newman  Hall,  D.D.,  of 
London,  England,  makes  the  following  statement: 
"He  spoke  of  his  early  advantages,  but  acknowledged 
that  his  religion  was  merely  outward,  until  a  circum- 


ISO 


METHODS   OF  INDIVIDUAL   EVANGELISM. 


stance  aroused  him  seriously  to  seek  salvation  in  Christ 
Jesus.  This  was  simple  but  was  made  effective  by  the 
Holy  Spirit.  It  was  a  letter  from  a  younger  sister." 
If  other  sisters  were  equally  faithful  to  impenitent 
brothers,  how  many  now  unsaved,  would  be  rejoicing 
in  hope,  if  not  laboring  for  Christ  as  ministers  of  his 
Gospel ! 

Of  the  means  employed  in  promoting  a  revival 
through  which  large  numbers  were  brought  to  Christ, 
the  pastor  said :  "Those  who  could  not  be  reached  by 
a  visit  were  addressed  by  friendly  letters.  Several  of 
these  letters  brought  men  to  the  mercy  seat  and  to  the 
Cross  of  Christ  who  had  stood  out  thirty  years  of 
preaching  perfectly  unmoved."'^  We  may  not  limit  the 
power  of  the  Holy  Spirit.  He  is  able  to  give  efficacy 
to  any  and  to  all  instrumentalities,  but  it  may  be 
doubted  whether  any  other  means  available  by  this 
church  would  have  been  effectual  to  the  conversion  of 
those  men.  How  impressive  the  lesson  of  this  inci- 
dent then  to  those  who  have  the  opportunity  of  ap- 
proaching the  unregenerate  through  epistolary  corre- 
spondence ! 

By  the  Use  of  Money. 

In  the  divine  method  of  disseminating  the  Gospel  and 
in  every  adaptation  of  this  method  to  the  changing 
circumstances  of  the  churches,  that  has  been  success- 

*Dr.  T.  L.  Cuyler  in  religious  paper. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  151 

fully  employed  for  the  accomplishment  of  this  end,  there 
is  a  constant  demand  for  the  use  of  money.  The  in- 
strumentalities employed  are  set  in  operation  and  sus- 
tained only  by  pecuniary  expenditures.  Preachers  of 
the  Gospel,  whether  ordained  ministers  or  lay  workers, 
are  to  be  prepared  for  their  work  and  either  sustained 
at  home  or  sent  abroad;  churches  and  the  various  re- 
ligious and  benevolent  institutions  are  to  be  estab- 
lished and  maintained,  and  religious  books,  tracts  and 
periodicals  are  to  be  prepared,  published  and  put  into 
circulation.  These  are  the  ordinary  means  of  the  edi- 
fication of  believers  and  of  the  conversion  of  the  unre- 
generate.  But  the  calling  into  being  and  the  success- 
ful operation  of  these  agencies  involve  the  expenditure 
of  large  sums  of  money.  Without  this,  comparatively 
little  will  be  accomplished.  The  ordinary  work  of  the 
church  calls  for  a  degree  of  self-sacrifice  on  the  part 
of  the  people  of  God,  and  extraordinary  work  implies 
extraordinary  sacrifices  in  this  direction.  If  the  Lord's 
work  is  to  be  successfully  carried  forward  his  people 
must  say  "Come,"  by  freely  contributing  of  their  sub- 
stance to  this  end.  There  must  be  a  sacrifice  of  self 
for  this  object. 

The  Moral  Effect  of  Christian  Giving. 

Pecuniary  sacrifices  are  needful,  not  only  because  the 
w^ork  of  the  church  cannot  be  carried  on  without 
money,  but  also  for  the  sake  of  the  moral  effect  of 


152 


METHODS  OF  INDIVIDUAL   EVANGELISM. 


the  sacrifice.  It  is  well  understood  that  a  spirit  of  self- 
sacrifice  is  an  essential  characteristic  of  the  true  be- 
liever. It  is  a  fundamental  principle  of  the  Christian 
life.  It  is  the  theory  of  the  Christian  faith,  that  this 
is  one  of  the  necessary  fruits  of  godliness.  The  world 
is  constantly  trying  the  church  by  this  standard,  and 
when  it  is  obvious  that  this  spirit  is  lacking  its  aggres- 
sive power  is  seriously  diminished.  Though  there  may 
be  some  respect  for  the  religion  of  the  Gospel  in  the 
abstract,  there  is  no  confidence  in  the  godliness  of 
the  individual  professor. 

But  without  the  free  exercise  of  this  grace,  the  piety 
of  the  church  in  general  will  languish.  There  will  be  an 
atrophy  of  all  the  graces  of  the  divine  life.  Christian 
giving  is  a  most  important  means  of  grace.  Where  it 
is  neglected  the  spiritual  man  is  dwarfed  and  his  prog- 
ress in  the  divine  life  is  materially  retarded.  The 
indulgence  of  a  covetous  spirit  is  chilling  and  benumb- 
ing to  all  the  religious  affections.  While  the  believer 
withholds  from  Christ  the  pecuniary  offerings  which 
are  his  due,  he  not  only  suffers  in  his  Christian  life, 
but  he  is  disinclined  to  all  other  forms  of  Christian 
service.  He  is  unfitted  for  usefulness  as  a  disciple  of 
Christ  in  any  direction. 

The  Influence  of  Covetousness. 

Perhaps  there  is  no  greater  obstacle  at  the  present 
day  to  the  progress  of  the  Gospel  than  the  covetous- 


METHODS  OF  INDIVIDUAL  EVANGELISM.  153 

ness  of  the  church.  The  great  reason  that  Christians 
are  doing  so  httle  for  Christ  is  that  they  have  so  much 
to  do  for  self, — so  much  to  do  for  the  gratification  of 
their  unsanctified  incHnations  and  desires.  By  their 
haste  to  be  rich,  they  not  only  dishonor  their  profes- 
sion, but  they  bring  leanness  upon  their  own  souls 
and  they  unfit  themselves  for  any  efficient  Christian 
service.  John  Wesley  said  "he  had  known  but  four 
men  whose  piety  had  not  suffered  from  their  becoming 
rich."  And  what  was  true  in  Mr.  Wesley's  day  is 
true  in  an  enlarged  measure  in  this  fast  and  reckless 
age.  Nothing  is  more  characteristic  of  the  opening  of 
the  twentieth  century  than  this  mad  pursuit  of  gain. 
The  present  period  is  the  money-getting  age, — the  age 
of  accumulation  and  of  material  advancement.  Through 
the  prevalence  of  this  sin  the  church  suffers  in  its 
standing  before  the  world,  its  enterprises  for  the  spread 
of  the  Gospel  languish  and  its  members  are  disquali- 
fied for  any  efficiency  in  Christian  work.  While  im- 
penitent men  continue  to  see  the  professed  disciples  of 
Christ  so  largely  absorbed  in  the  pursuit  of  the  world 
they  are  not  likely  to  be  won  to  his  service  through 
their  instrumentality. 

Testimony  of  an  Eminent  Witness. 

On  this  point  an  earnest  evangelical  writer  says: 
"The  great  mass  of  property  in  the  Christian  church  is 
unconsecrated  property.     It  is  sought  and  possessed 


154 


METHODS   OF  INDIVIDUAL   EVANGELISM. 


for  selfish  purposes.  It  is  not  dedicated  to  God  and 
used  with  an  eye  single  to  his  glory.  'The  root'  of 
this  'evil'  is  'the  love  of  money' — the  easily  besetting 
sin  of  the  world, — the  great  foe  of  Christianity,  exceed- 
ingly sly  and  artful,  exceedingly  liable  to  escape  un- 
suspected and  unreproved,  even  in  the  bosom  of  the 
church.  For  while  it  is  impossible  for  a  profane  man 
or  a  drunkard  to  maintain  a  respectable  standing  in 
the  church  a  covetous  man  may  do  this,  because  the  sin 
is  zvithin  and,  perhaps,  because  the  avaricious  man  is 
looked  upon  by  his  brethren  too  charitably;  and  a  sin 
in  which  it  is  believed  that  he  is  indulging  is  not  made 
a  matter  for  admonition  and  church  discipline."* 

Exceptions  to  the  Rule. 

While,  unhappily,  on  this  point  there  is  no  ground 
for  any  difference  of  opinion  and  small  danger  of  ex- 
aggeration, it  is  also  true  that  the  church  always 
presents  some  marked  exceptions  to  the  rule.  Some 
bright  examples  of  the  true  spirit  of  self-sacrifice  and 
of  true  Christian  benevolence  are  afforded  by  the  his- 
tory of  the  church  of  recent  times.  It  may  be  be- 
lieved that  among  those  are  many  whose  conscien- 
tious use  of  their  money, — their  unobtrusive  benevo- 
lence and  Christian  giving, — are  never  heralded  beyond 
the  limited  sphere  in  which  they  move.     But  among 

*The  Rev.  Henry  C.  Fish,  D.D.,  in  "Prim.  Piety  Revived," 
page  70. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  155 

the  more  eminent  and  widely  known  instances  of  con- 
scientious stewardship  and  true  Christian  benevo- 
lence may  be  mentioned  the  late  Anson  G.  Phelps 
and  William  E.  Dodge,  for  many  years  partners  in 
business.  If  these  men  were  not  more  faithful  stew- 
ards than  many  others  in  less  prominent  positions, 
they  were  enabled  by  their  great  success  in  business 
to  contribute  very  large  sums  to  the  work  of  the 
church  and  to  other  objects  of  Christian  benevo- 
lence. They  not  only  left  large  bequests  to  the  church 
at  their  decease,  but  during  their  entire  business 
career  they  were  their  own  executors  in  the  dispensing 
of  large  sums  of  money  as  the  stewards  of  Christ. 
It  is  said  that  during  the  later  years  of  his  life  when 
his  business  was  most  successful,  Mr.  Dodge  gave  to 
the  church  and  to  other  benevolent  objects,  on  an 
average  a  thousand  dollars  every  day  in  the  year. 

There  are  other  examples  of  this  grace  which, 
if  less  illustrious,  are  not  less  worthy  of  mention. 
Louisa  Osborn,  a  colored  domestic,  with  an  income 
of  one  dollar  a  week,  gave  twenty  dollars  a  year  for 
the  education  of  a  youth  in  Ceylon. 

The  story  of  the  Christian  giving  of  Mr.  N.  R. 
Cobb,  though  it  has  been  often  told,  is  worthy  of  a 
repetition.  Mr.  Cobb  conducted  a  mercantile  busi- 
ness in  Boston.  He  was  led  to  adopt  the  following 
rule  for  his  guidance  in  appropriating  his  income, 
viz. :  "To  give  from  the  outset,  one  quarter  of  the  net 


156  METHODS   OF  INDIVIDUAL   EVANGELISM. 

profits  of  his  business;  should  he  ever  be  worth 
twenty  thousand  dollars,  to  give  one-half  of  the  net 
profits ;  if  worth  thirty  thousand  dollars  to  give  three- 
quarters  ;  if  ever  worth  fifty  thousand  dollars  to  give 
all  the  profits."  This  resolution  was  faithfully  kept 
until  his  death  at  the  age  of  thirty-six,  he  had  ac- 
quired the  fifty  thousand  dollars  and  was  giving  all 
the  profits.  During  the  time  that  he  had  followed 
this  rule,  he  had  been  enabled  to  give  to  the  various 
objects  of  Christian  benevolence  about  forty  thou- 
sand dollars. 

Some  years  since  a  pious  farmer  commenced  busi- 
ness in  a  rough  mountain  district  of  Massachusetts, 
with  a  debt  of  six  hundred  dollars.  He  began  with 
the  purpose  to  pay  the  debt  in  six  years  in  equal  in- 
stallments and  to  give  all  his  net  income,  if  any  re- 
mained after  the  payment  of  each  installment.  The 
income  of  the  first  year,  however,  was  expended  in 
purchasing  stock  and  other  necessaries  for  his  farm. 
During  the  next  six  years  he  paid  the  debt,  and  hav- 
ing abandoned  the  intention  of  ever  being  any  richer, 
he  continued  to  give  his  entire  income,  after  support- 
ing his  family  and  educating  his  six  children.  During 
this  period  he  lived  with  the  strictest  economy  in 
everything  pertaining  to  his  home,  dress  and  equi- 
page; though  he  was  twice  a  member  of  the  State 
Senate  he  conscientiously  continued  his  simplicity  in 
his  mode  of  life.      His  farm  was  rough  and  remote 


METHODS  OF  INDIVIDUAL   EVANGELISM.  157 

from  the  village,  and  his  entire  property,  real  and  per- 
sonal, was  not  at  any  time  worth  more  than  three 
thousand  dollars,  and  yet  he  was  sometimes  enabled 
to  give  from  two  to  three  hundred  dollars  a  year. 

When  Norman  Smith,  of  Hartford,  Conn.,  was 
brought  to  a  new  and  more  entire  consecration  of 
himself  to  the  divine  service,  he  came  to  the  conclu- 
sion that  he  ought  to  abandon  his  secular  business, 
in  order  that  he  might  do  more  for  Christ.  But  as  a 
result  of  a  more  mature  consideration  of  the  subject, 
he  put  on  record  the  following  resolution :  "It  is  my 
purpose  to  engage  in  my  business  that  I  may  serve 
God  in  it  and  with  the  expectation  of  getting  to  give!* 

In  the  instances  above  noticed  and  in  many  others 
that  might  be  related,  we  have  something  of  the  true 
spirit  of  Christian  stewardship.  There  is  some  be- 
fitting recognition  of  the  believer's  obligation  to  use 
his  money  for  the  honor  of  Christ  and  for  the  exten- 
sion of  his  Kingdom.  And  something  of  this  spirit 
is  essential  to  any  large  measure  of  usefulness  or  of 
success  in  any  form  of  Christian  service.  If  we  would 
say  "Come,"  in  such  a  manner  as  to  have  the  invita- 
tion heeded  we  must  show  that  we  are  living  above 
the  world  in  this  regard.  We  must  manifest  some- 
thing of  the  power  of  divine  grace  to  deliver  us  from 
that  inordinate  "love  of  money"  which  is  "the  root 
of  all  evil"  and  to  inspire  us  with  "the  mind"  "which 
was  also  in  Christ  Jesus." 


CHAPTER  IX, 


METHODS    OF    INDIVIDUAL 

EVANGELISM, 

(Continued.) 

*Thc  night  Cometh,  when  no  man  can  work." — John  ix.,  4. 


METHODS  OF  INDIVIDUAL  EVANGELISM. 
(Continued.) 

We  have  seen  that  there  are  various  methods  of 
extending  the  Gospel  invitation,  which  are  in  accord 
with  the  teachings  of  the  Scriptures,  and  which  have 
proved  effective.  There  are  many  ways  in  which  the 
earnest  beHever  may  say  "Come."  But  perhaps 
there  is  no  other  in  which  he  can  so  effectually  say  it 
as  by 

A  Direct  Personal  Invitation. 

The  believer's  commission  as  a  preacher,  viz. : 
"Let  him  that  heareth  say,  Come,"  appears  to  have 
special  reference  to  this  manner  of  extending  the 
invitation.  These  words  are  an  injunction  to  all  who 
have  tasted  the  grace  of  the  Gospel  to  go  directly  to 
their  unsaved  friends  and  neighbors  with  the  mes- 
sage of  salvation.  They  are  a  permission  to  act  out 
in  this  direction  the  impulses  of  a  renewed  heart. 
One  of  the  first  emotions  of  the  new-born  soul, — 
the  new  creature  in  Christ  Jesus,  as  he  becomes  con- 
scious of  pardon  and  acceptance  through  the  atoning 
blood, — is  the  desire  to  see  others  brought  to  the 
Saviour.  At  once  he  is  moved  by  an  earnest  long- 
ing to  see  others,  now  dead  in  trespasses  and  sins, 
delivered  from  their  bondage  and  brought  to  rejoice 
in  the  glorious  and  precious  hope  to  which  he  himself 
has  been  begotten.  At  once  he  is  impelled  to  put 
forth  some  effort  to  bring  them  to  the  Cross.  The 
call  of  the  Gospel  is  a  call  to  begin  to  preach  Christ 


1 62  METHODS   OF   INDIVIDUAL   EVANGELISM. 

in  the  exercise  of  this  spirit.  Primarily  and  especially 
it  is  a  call  to  direct  personal  work  for  the  saving 
of  the  lost. 

This  doctrine  has  an  illustration  in  the  first  con- 
verts to  Christ  and  in  the  history  of  revivals  and  of 
individual  conversions  in  every  age  of  the  church. 
It  is  recorded  of  Andrew,  the  brother  of  Peter,  that 
having  become  a  disciple  of  Christ,  "he  first  findeth 
his  own  brother,  Simon,  and  saith  unto  him,  *We  have 
found  the  Messias.'  And  he  brought  him  to  Jesus."* 
Andrew  appears  to  have  been  the  first  witness  for 
Jesus  and  the  first  lay  preacher.  In  this  act  he  is  a 
model  for  believers  in  all  time.  In  the  spirit  which 
he  manifests  and  in  this  discharge  of  duty  he  illus- 
trates the  character  and  the  work  of  the  true  con- 
vert. His  first  impulse  as  he  finds  the  Messias  is  to 
communicate  the  glad  tidings  to  his  brother.  He 
cannot  rest  until  Simon  has  been  brought  to  Christ. 
And  in  his  commission  as  a  Christian  witness  and 
worker,  the  believer  is  taught  to  follow  his  example 
in  acting  out  in  this  regard  the  impulses  of  a  renewed 
heart. 

Influence  of  the  Personality. 

The  direct  appeal  of  one  individual  to  another  is 
rendered  effective  by  the  personal  influence  of  the 
one  by  whom  the  appeal  is  made.    The  message  has 

*John  i.,  41,  42. 


METHODS  OF  INDIVIDUAL   EVANGELISM.  163 

power  somewhat  in  proportion  to  the  weight  of  char- 
acter of  the  man  or  woman  behind  it.  There  is  an 
indefinable  something  in  the  personal  presence,  in 
the  bearing,  in  the  expression,  in  the  words  employed 
and  in  the  tones  of  voice  in  which  they  are  uttered 
that  cannot  be  imparted  to  a  manuscript  or  to  a 
printed  page.  Where  the  life  of  the  believer  is  such 
as  to  honor  his  profession  and  to  convince  the  un- 
saved of  his  right  to  extend  the  invitation,  there  is  a 
power  in  his  personality  that  is  apart  from  and  in 
addition  to  that  of  the  truth  which  he  presents. 
There  is  something  in  his  presence  that  gives  addi- 
tional weight  to  the  message  that  he  brings.  Under 
all  ordinary  circumstances  this  personal  influence  is 
the  strongest  which  the  believer  has  at  his  command. 
It  is  especially  to  the  use  of  this  influence  that  the 
words  of  his  commission  have  reference.  He  is  to 
say  "Come"  directly,  or  with  his  voice.  It  means  a 
personal  conveyance  of  the  divine  message  to  the 
unregenerate.  He  is  required  to  add  the  weight  of 
his  personality  to  that  of  his  testimony  as  a  witness 
for  Christ. 

This  is  what  occurs  in  the  direct  personal  invita- 
tion. In  going  directly  to  the  unregenerate  with  the 
message  of  salvation  the  believer  offers  his  testimony 
as  a  new  creature  in  Christ  Jesus  to  the  reality  of 
the  Christian  faith,  and  thus  his  testimony  is  effec- 
tive in  proportion  to  the  weight  of  his  personal  char- 


164  METHODS   OF   INDIVIDUAL   EVANGELISM. 

acter  as  a  disciple  of  Christ.  Other  things  being 
equal  he  is  successful  in  winning  souls  in  proportion 
to  the  power  of  his  Christian  influence. 

Incidental  Expressions  Effective. 

Where  the  personal  character  is  such  as  to  give 
weight  to  the  invitation,  very  simple  methods  of  pre- 
senting it  may  prove  effectual.  A  word  of  warning 
spoken  by  the  way, — an  incidental  remark  expressive 
of  interest  in  the  spiritual  welfare  of  an  uncon- 
verted friend  or  neighbor, — may  result  in  the  saving 
of  a  soul.  "A  young  lady  meeting  a  friend  in  the 
street,  who  had  hitherto  repulsed  every  approach  in 
that  direction  simply  said,  'I  am  praying  for  you.'  The 
words  were  quietly  and  trustingly  uttered,  but  they 
led  the  young  man  to  feel  that  if  he  was  in  need 
of  being  prayed  for  by  others  he  certainly  needed 
to  pray  for  himself,  and  thus  he  was  led  to  the 
Saviour." 

The  following  from  the  life  of  McCheyne  presents 
a  similar  illustration :  "J.  B.  walked  home  with  me, 
telling  me  what  God  had  done  for  his  soul,  when 
one  day  I  had  stopped  at  the  quarry  on  account  of 
a  shower  of  rain,  and  had  taken  shelter  with  my  pony 
in  the  engine  house,  I  had  simply  pointed  to  the 
fire  of  the  furnace  and  said :  'What  does  that  remind 
you  of?'  and  the  words  had  remained  deep  in  the 
man's  soul." 


METHODS   OF  INDIVIDUAL   EVANGELISM.  165 

These  simple  incidents  present  a  lesson  to  all  who 
would  acquire  wisdom  in  winning  souls.  They  show 
that  God  is  able  to  make  a  single  sentence  instrumen- 
tal in  turning  a  sinner  to  the  Saviour.  They  illus- 
trate also  the  importance  of  watchfulness  in  seeking 
opportunities  of  speaking  a  word  for  Christ.  If 
every  sincere  lover  of  his  cause  were  as  watchful  and 
as  earnest  as  a  few  have  been,  how  frequently  might 
they  be  instrumental  in  saving  a  soul  from  death! 

A  Time  for  Intense  Earnestness. 

There  are  times  in  the  history  of  most  believers 
when  there  is  a  demand  for  something  more  than  an 
incidental  remark.  There  are  times  for  the  manifes- 
tation of  the  most  intense  earnestness.  Occasions 
arise  when  the  believer  must  seek  an  interview  with  a 
friend  or  acquaintance,  or  even  with  a  stranger,  and 
press  upon  him  the  call  of  the  Gospel.  There  are 
times  for  the  exercise  of  a  "holy  violence,"  times  to 
lay  hold  of  the  lost  in  such  manner  as  to  "compel 
them  to  come  in,"'  as  to  bring  them  to  Jesus. 

To  a  Christian  friend  who  came  to  watch  with  him 
during  his  last  illness,  Harlan  Page  said :  "Brother, 
when  you  meet  impenitent  sinners,  don't  merely  say, 
calmly,  'Friend,  you  are  in  danger,'  but  approach 
them  with  a  holy  violence  and  labor  to  pull  them  out 
of  the  fire.  They  are  going  to  perdition.  There 
is  a  heaven  and  a  hell." 


1 66  METHODS  OF  INDIVIDUAL   EVANGELISM. 

A  brother  of  Charles  Simeon,  on  his  dying  bed,  ex- 
tended his  hand  to  him  and  with  deep  emotion  said: 
"I  am  dying  and  you  never  warned  me  of  the  state  in 
which  I  was  and  of  the  great  danger  I  was  in  of 
neglecting  the  salvation  of  my  soul."  "Nay,  my 
brother,"  said  Simeon,  "but  J  took  every  reasonable 
opportunity  of  bringing  the  subject  of  religion  before 
you  and  frequently  alluded  to  it  in  my  letters." 
"Yes,"  said  the  dying  man,  "but  you  never  came  to 
me,  closed  the  door  and  took  me  by  the  collar  of  my 
coat  and  told  me  I  zms  unconverted  and  that  if  I  died 
in  that  state  I  should  be  lost,  and  now  I  am  dying 
and  but  for  God's  grace  I  might  have  been  forever 
undone." 

In  the  words  of  these  dying  saints  we  have  a  true 
view  of  the  momentous  importance  of  this  work.  We 
learn  how  it  appears  to  men  who  are  brought  to  a 
very  near  view  of  eternal  things,  who  see  themselves 
as  about  to  be  ushered  into  the  presence  of  their 
Judge.  It  is  only  as  we  see  this  world  in  the  light 
of  eternity,  in  the  light  of  an  eternal  heaven  and 
of  an  eternal  hell,  that  we  have  any  adequate  con- 
ception of  the  unspeakable  importance  of  awaken- 
ing the  unconverted  to  a  sense  of  their  awful  peril. 
It  is  only  in  this  light  that  we  obtain  any  proper 
sense  of  our  duty  to  the  lost,  or  of  the  guilt  of  failing 
to  care  for  their  souls.  It  is  only  in  this  light  that 
we  see  what  we  owe  to  Christ  in  this  regard  and  what 


METHODS  OF   INDIVIDUAL   EVANGELISM.  167 

we  owe  to  sinners  about  us  who  are  ready  to  perish. 
It  is  only  in  this  Hght  that  we  are  able  to  form  any 
just  conception  of  the  significance  of  the  words  of 
Jesus  in  which  he  calls  us  to  go  out  "and  compel 
them  to  come  in."  The  "holy  violence"  enjoined 
by  Harlan  Page  is  the  only  scriptural,  the  only 
rational  attitude  of  the  people  of  God  toward  those 
who  are  fast  asleep  on  the  very  brink  of  eternal 
perdition. 

Practical  Wisdom  in  Winning  Souls. 

Perhaps  there  is  no  department  of  Christian  work 
in  which  there  is  greater  need  of  the  exercise  of  prac- 
tical wisdom,  or  common  sense,  than  in  direct  ap- 
proaches to  the  unregenerate.  Under  all  ordinary 
circumstances  success  is  Hkely  to  depend  upon  the 
manner  in  which  the  person  is  approached  and  upon 
the  spirit  which  the  manner  indicates.  The  spirit  of 
the  true  Christian  witness  and  worker, — a  zeal  for 
Christ  and  a  love  of  souls, — cannot  be  simulated  ex- 
cept in  a  very  imperfect  degree,  and  common  sense 
and  tact  cannot  be  taught,  but  both  may  be  acquired. 
And  it  should  be  the  ambition  of  every  disciple  of 
Christ  to  become  proficient  in  these  gifts.  The  be- 
liever must  learn  to  approach  the  unconverted  wisely 
and  in  the  right  spirit  if  he  would  win  them  to 
Christ.  There  is  a  time  and  a  place  for  this  work 
and  a  wise  regard  to  both  is  essential  to  success. 


l68  METHODS   OF  INDIVIDUAL   EVANGELISM. 

It  is  to  be  borne  in  mind  that  a  lack  of  success  may 
be  something  more  than  a  failure.  If  we  fail  through 
our  own  indiscretion  we  are  almost  certain  to  have 
inflicted  an  injury  rather  than  to  have  done  good.  If 
we  fail  to  attract  there  is  great  danger  that  we  may 
repel. 

But  while  we  are  to  have  a  wise  regard  to  time 
and  place  and  to  study  to  be  careful  and  judicious 
in  the  manner  of  presenting  the  invitation,  we  must 
see  to  it  that  we  are  not  so  prudent  and  discreet  as 
to  do  nothing.  Satan  is  always  ready  with  his  sug- 
gestion that  the  future  will  be  a  better  time  and  that 
the  present  does  not  offer  a  suitable  opportunity.  At 
this  point  there  is  a  danger  to  be  avoided.  But  in 
avoiding  this  we  are  not  to  disregard  the  dictates  of 
prudence  and  common  sense.  The  following  may 
serve  to  illustrate  the  view  here  presented.  At  a 
Christian  convention,  an  earnest  and  efBcient  Chris- 
tian worker  gave  an  account  of  his  conversion  as 
follows : 

'T  want  to  tell  you  what  a  layman  did  for  me  in 
Greenfield,  Massachusetts.  I  was  only  sixteen  years 
old.  My  mother  had  died  in  the  previous  December. 
I  was  driving  the  cows  home  toward  evening  through 
a  slight  rain.  A  man  with  an  umbrella  overtook  me, 
and  holding  it  over  me,  said :  'My  boy,  those  are  line 
cows.'  'Yes,'  said  I,  'they  are  fine.  Why,  that  one 
with  the  short  horns  and  broad  back  is  a  Durham.' 


METHODS  OF  INDIVIDUAL  EVANGELISM.  169 

His  interest  in  what  interested  me  won  me.  After  a 
while  he  asked:  'Have  you  got  a  mother?'  'No, 
sir,'  said  I,  'she  died  last  Winter.'  'What  was  the 
last  thing  she  said?'  'Oh,  sir,  the  last  thing  she  said 
was,  "May  God  have  mercy  on  these  children."  ' 
'Well,  my  boy,  aren't  you  a  Christian?'  'No,  sir.' 
'Why  aren't  you?'  *I  expect  it  is  because  I  love  sin  so 
much.'  Fixing  his  eyes  earnestly  on  mine,  and  shift- 
ing his  umbrella  so  as  to  grasp  my  hand  with  his  right 
hand,  he  said,  'What,  my  boy!  and  you  not  a  Chris- 
tian!' 'No,  sir,'  said  I,  with  streaming  eyes,  'but  I 
want  to  be.  And  then  he  talked  with  me  so  gently 
and  kindly  that  I  never  shall  forget  it.  Oh,  the 
power  of  a  seasonable  word !    It  was  lay  preaching." 

This  is  an  illustration  of  the  exercise  of  common 
sense  and  tact  in  approaching  the  unconverted.  It  is 
an  example  of  a  wise  method  of  seeking  the  avenues 
to  a  boy's  heart.  And  who  shall  estimate  the  results 
of  this  simple  effort  to  save  a  soul!  If  they  were 
limited  to  the  individual  directly  benefited,  the  im- 
portance of  this  interview  would  be  incalculable.  But 
if  we  add  to  this  the  fruits  of  his  life  of  earnest  labor 
for  Christ  and  for  souls,  with  what  momentous  sig- 
nificance is  this  simple  conversation  invested! 

But  what  was  done  by  this  layman  in  Massachu- 
setts, other  men  and  women  may  learn  to  do.  Ob- 
viously enough,  this  was  not  his  first  effort  to  save 
a  soul.     His  proficiency  was  the  result  of  his  study 


170 


METHODS  OF  INDIVIDUAL   EVANGELISM. 


and  of  his  practice  in  this  direction.  What  he  ac- 
quired as  a  lay  worker  others  may  acquire.  And  it 
is  to  be  remembered  that  the  capacity  to  acquire 
these  gifts  involves  the  obligation  to  acquire  them. 

Improving  an  Opportunity. 

"Nearly  a  quarter  of  a  century  has  passed,"  says 
a  Christian  lady,  "since  when  on  a  visit  to  this  State 
from  the  Far  West,  while  stopping  for  a  day  in  one 
of  its  most  staid  and  puritanic  country  towns,  a  little 
girl  about  twelve  years  of  age,  among  other  persons, 
was  passing  through  the  room  where  I  was  sitting. 
At  first  I  took  no  more  notice  of  her  than  of  the 
rest,  but  suddenly,  as  she  was  passing,  I  felt  a  strong 
impression  that  I  must  speak  to  her  about  her  soul  and 
about  her  Saviour.  Satan  as  usual  suggested,  'Folly, 
all  folly,'  but  I  yielded  to  the  first  and  best  impulse 
and  when  she  returned  asked  her,  as  others  were 
present,  if  she  'would  show  me  the  garden?'  She 
pleasantly  said,  'Yes.'  So  while  showing  me  her 
flowers,  I  said  to  her  all  that  I  felt  impressed  to  say ; 
and  although  I  cannot  now  remember  one  sentence, 
yet  I  think  I  shall  never  forget  the  relief  and  sweet 
peace  that  I  enjoyed  as  we  returned  to  the  house, 
although  I  could  perceive  no  impression  made  upon 
her  mind.  Immediately  after  this  we  parted.  Three 
years  elapsed,  when  one  day  a  lady,  just  returned 
from  a  visit  to  her  native  town,  called  to  see  me.     It 


METHODS  OF  INDIVIDUAL   EVANGELISM.  iji 

was  the  town  where  my  heroine  lived.  She  stated 
that  she  came  to  see  me,  by  special  request ;  that 

soon  after  her  arrival  at  R ,  this  child,   now  a 

young  lady,  called  to  inquire  if  Mrs,  did  not 

live  in  her  town,  and  when  told  that  she  did,  was 
much  delighted  and  wished  her  to  present  me  very 
many  thanks  for  my  kind  warning,  three  years  before, 
as  it  was  the  means  of  bringing  her  to  Jesus;  'and,' 
added  the  lady,  'that  was  not  all.  As  I  had  before 
been  told  by  the  people  there,  it  was  the  means  of 
the  greatest  revival  ever  experienced  in  that  town, 
through  that  little  girl,  who  like  a  true  and  faithful 
Christian  went  around  and  exhorted  others,  not  to 
go  but  to  come  with  her  to  her  precious  Jesus,  until 
in  a  little  while  more  than  one  hundred  were  hope- 
fully converted  and  united  with  the  church.'  " 

There  are  two  very  important  lessons  taught  by 
this  narrative.  First,  learn  from  it  not  to  permit 
Satan  to  divert  you  from  the  execution  of  a  good  pur- 
pose. Follow  your  first  and  best  impulse,  and  sec- 
ond, do  not  conclude  that  your  labor  has  been  in 
vain  because  you  do  not  at  once  see  the  fruit  of  it. 
The  good  seed  may  produce  an  abundant  harvest 
"after  many  days." 

Personal  Work  in  Revivals. 

All  times  are  appropriate  times  for  individual 
Christian  effort.     As  the  Gospel  must  be  preached 


172 


METHODS  OF  INDIVIDUAL  EVANGELISM. 


in  times  of  religious  declension  as  well  as  in  revivals, 
so  the  work  of  the  individual  believer  should 
know  neither  cessation  nor  respite.  But  as  the  work 
of  the  minister  is  productive  of  unusual  results  in 
revivals,  so  that  of  the  individual  believer  is  especially 
effective  at  such  times.  A  revival  may  begin  through 
the  labors  of  one  or  more  of  the  private  members  of 
the  church,  and  its  fruitfulness  may  be  greatly  in- 
creased in  the  same  manner,  from  whatever  source  it 
may  have  had  its  rise.  The  revival  is  a  time  for  spe- 
cial work  on  the  part  of  every  true  disciple. 

Of  a  powerful  revival  in  an  Eastern  city,  the  pastor 
wrote:  "The  principal  instrumentality  employed  dur- 
ing this  revival  has  been  the  personal  visitation  of, 
and  conversation  with  the  impenitent  by  the  church 
members.  The  best  teachers  went  to  the  homes  of 
their  scholars  and  talked  with  each  one.  There  are 
over  fifty  hopeful  conversions  already  in  the  Sabbath 
school.  The  eighteen  ofificers  of  the  church  met  to- 
gether and  assigned  to  each  one  certain  persons  to 
be  seen  and  labored  with.  As  an  illustration  of  the 
chain  of  influences  that  has  been  created,  I  may 
mention  the  case  of  a  merchant  who  came  into  one 
of  the  inquiry  meetings, — held  after  the  preaching 
service, — and  there  decided  to  do  his  duty  to  God 
and  to  his  household.  He  immediately  waited  on  an 
intimate  friend  and  brought  him  to  the  meetings. 
The  man  thus  brought  rose  at  once  for  prayers  and 


METHODS  OF  INDIVIDUAL   EVANGELISM.  173 

gave  his  heart  to  Jesus.  He  in  turn  handed  to  a  lady- 
friend  on  the  ferryboat  a  copy  of  Newman  Hall's 
admirable  little  treatise,  'Come  to  Jesus.'  Within 
a  fortnight  she  was  enrolled  in  the  church.  Who  can 
tell  when  the  last  link  will  be  added  to  that  golden 
chain?"* 

The  Message  Overheard. 

As  an  illustration  of  what  is  sometimes  accom- 
plished by  accident,  or  without  any  intention  on  the 
part  of  the  person  speaking,  the  following  is  instruc- 
tive :  On  a  certain  occasion,  Lady  Huntington  "spoke 
to  a  workman  who  was  repairing  a  garden  wall  and 
pressed  him  to  take  some  thought  concerning  eter- 
nity and  the  state  of  his  soul.  Some  years  after- 
wards she  was  speaking  to  another  workman  on  the 
same  subject  and  said  to  him,  Thomas,  I  fear  you 
never  pray,  nor  look  to  Christ  for  salvation.'  'Your 
ladyship  is  mistaken,'  answered  the  man;  'I  heard 
what  passed  between  you  and  James  at  such  a  time, 
and  the  word  you  designed  for  him  took  effect  on 
me.'  'How  did  you  hear  it?'  inquired  Lady  Hunting- 
ton, 'I  heard  it,'  answered  the  man,  'on  the  other 
side  of  the  garden  through  a  hole  in  the  wall,  and  I 
shall  never  forget  the  impression  I  received.'  " 

There  are  other  methods  of  Christian  work,  the 
discussion  of  which  would  unduly  swell  this  volume. 

*Rev.  T.  L.  Cuyler,  D.D.,  in  a  religious  paper. 


174 


METHODS  OF  INDIVIDUAL  EVANGELISM. 


The  foregoing  is  not  offered  as  an  exhaustive  discus- 
sion of  the  subject.  But  famiHarity  with  these  meth- 
ods and  a  conscientious  discharge  of  the  duty  pointed 
out  can  hardly  fail  to  suggest  such  other  forms  of 
presenting  the  Gospel  message  as  the  circumstances 
may  require.  Where  the  heart  is  enlisted  some  way 
will  be  found  to  say  "Come,"  and  there  is  little  dan- 
ger of  a  serious  mistake. 


CHAPTER  X. 


INCENTIVES    TO   INDIVIDUAL 
EVANGELISM. 

"How  shall  they  call  on  him  in  whom  they  have  not 
believed?  and  how  shall  they  believe  in  him  of  whom  they 
have  not  heard?  and  how  shall  they  hear  without  a  preacher?" 
Rom,  X.,   H. 


INCENTIVES  TO  INDIVIDUAL  EVANGELISM. 

To  a  being  who  knew  nothing  of  the  character- 
istics of  fallen  human  nature,  it  would  doubtless 
appear  altogether  superfluous  to  present  to  a  disciple 
of  Christ  motives  to  a  faithful  discharge  of  this  obli- 
gation. It  is  too  plain  to  be  mistaken,  and  the 
thoughtful  believer  can  hardly  be  unconscious  of  an 
attraction  to  this  service.  The  spirit  of  obedience 
and  the  instincts  of  a  renewed  heart  unite  to  impel 
him  to  the  work  of  winning  souls. 

But  such  are  the  infirmities  of  human  nature,  even 
in  its  regenerate  state,  that  it  is  only  under  the  in- 
fluence of  a  strong  incentive  that  the  mass  of  believ- 
ers are  aroused  to  a  discharge  of  this  duty.  "The 
spirit  indeed  is  willing  but  the  flesh  is  weak."  In 
every  human  heart  there  is  a  strong  inclination  to  a 
life  of  self-indulgence  and  carelessness  and  indiffer- 
ence to  spiritual  things.  There  is  a  tendency  to  lose 
the  vividness  of  our  first  impressions  of  eternal  real- 
ities, and,  in  consequence,  to  become  to  a  great  extent 
insensible  to  the  peril  of  lost  men.  To  this  inclination 
we  are  morally  certain  to  yield  unless  it  is  consciously 
and  earnestly  resisted.  Hence  we  constantly  have 
need  to  keep  before  our  minds  such  incentives  to 
fidelity  as  shall  overcome  the  spiritual  inertia  of  our 
fallen  nature.  We  need  to  have  constantly  in  view 
such  motives  as  are  adapted  to  impel  us  to  earnest 


178       INCENTIVES    TO   INDIVIDUAL   EVANGELISM. 

work  for  Christ.  Of  such  incentives  there  is  no  lack 
and  of  their  impelHng  power  no  believer  should  be 
unconscious. 

The  Call  of  the  Master. 

The  first  and  great  incentive  to  the  discharge  of 
this  obligation  is  a  regard  for  the  authority  of  Christ. 
The  knowledge  that  God  requires  it  is  the  strong- 
est reason  that  we  can  have  for  any  act  or  course  of 
conduct.  To  the  devout  mind  no  other  incentive  can 
be  so  influential  as  the  fact  that  Christ  has  called  him 
to  this  service.  Every  disciple  of  Christ,  as  we  have 
seen,  has  a  direct  individual  or  personal  call  to  Chris- 
tian witnessing  and  work.  This  of  itself  should  be 
a  sufficient  motive  to  incline  him  to  earnest  and 
faithful  labor  for  Christ.  It  should  be  quite  enough 
that  Christ  has  said :  "Let  him.  that  heareth  say. 
Come," — that  he  has  required  him  to  join  with  "the 
Spirit  and  the  Bride"  in  the  invitations  of  the  Gospel. 

Before  we  shall  accomplish  any  great  work  for 
Christ  we  must  be  animated  by  a  spirit  of  Christian 
obedience, — a  spirit  of  devout  and  humble  submis- 
sion to  the  divine  authority  and  will.  We  must  be 
under  the  influence  of  a  fixed  and  deliberate  pur- 
pose to  make  the  will  of  God,  as  revealed  in  his  Word, 
the  guide  of  our  life.  Without  the  manifestation  of 
this  spirit  we  shall  have  no  power  with  unregenerate 
men.    If  we  would  prevail  in  our  efforts  to  turn  them 


INCENTIVES    TO  INDIVIDUAL   EVANGELISM.       lyg 

to  the  Saviour  we  must  give  them  evidence  of  our 
own  consecration  to  the  divine  service.  We  must 
show  them,  not  only  that  we  are  constrained  by  the 
love  of  Christ,  but  that  we  are  living  for  him  and  that 
we  are  engaged  in  his  work  in  obedience  to  his  re- 
quirement. Impenitent  men  know  what  God  re- 
quires of  his  people  and  they  set  for  them  a  very 
high  standard  of  Christian  living  and  service.  They 
expect  them  to  be  very  consistent  in  their  walk  and 
conversation.  And  we  shall  have  power  with  God  and 
with  men  only  as  it  is  plain  that  we  are  making  an 
honest  and  earnest  effort  to  do  his  will  in  a  spirit  of 
conscientious  obedience. 

A  Regard  for  the  Divine  Glory. 

In  most  minds,  perhaps,  the  idea  of  the  divine 
glory,  not  only  as  an  incentive  to  Christian  service, 
iDut  also  in  itself,  exists  in  a  somewhat  vague  and 
shadowy  form.  They  have  been  taught  that  "man's 
chief  end  is  to  glorify  God  and  to  enjoy  him  for- 
ever," and,  in  a  general  sense  they  profess  to  make 
this  the  ever-present  motive  of  their  lives.  But  their 
apprehension  of  the  doctrine  is  inadequate  and  defect- 
ive; and  in  consequence  it  is  not  in  a  high  degree 
potential  as  the  spring  of  their  course  of  life  as  be- 
lievers, or  of  their  work  as  the  servants  of  Christ. 

But  if  we  really  belong  to  Christ,  his  glory  must  be 
to  us  the  supreme  end  of  our  life.     Every  other  ob- 


l8o       INCENTIVES   TO  INDIVIDUAL   EVANGELISM. 

ject  must  occupy  a  subordinate  place  in  our  affec- 
tions. This  is  our  Christian  profession.  It  is  the 
theory  of  the  Christian  hfe,  that  in  our  conversion 
our  supreme  affections  were  transferred  from  the 
sinful  pleasures  and  pursuits  of  the  world  to  God 
and  to  the  reward  of  his  service.  It  is  our  claim 
that  as  the  result  of  this  change  in  our  supreme  affec- 
tions, our  lives  are  devoted  to  the  service  of  Christ 
and  that  we  are  making  his  glory  the  great  end  of  our 
being.  We  profess  to  pursue  our  secular  calling  and 
every  object  of  a  temporal  nature  in  subordination  to 
this  supreme  end  of  our  life. 

But  we  promote  the  glory  of  our  Master,  chiefly, 
as  in  our  manner  of  living  we  bear  consistent  testi- 
mony to  the  genuineness  of  our  religion  and  as  we 
are  earnest  and  devoted  laborers  for  Christ.  We 
exalt  God  essentially  as  our  lives  reflect  the  charac- 
ter of  Jesus  Christ,  and  as  we  are  instrumental  in 
bringing  sinners  to  the  Saviour.  The  salvation  of 
sinners  is  the  end  which  God  had  in  view,  in  the 
work  of  creation  and  in  that  of  redemption.  It  is 
in  this  that  he  glorifies  himself  before  the  universe. 
And  it  is  especially  as  we  are  "workers  together 
with  him"  in  promoting  this  end  that  we  glorify  his 
name,  that  we  exalt  him  before  the  world.  His  glory 
is  the  supreme  end  of  the  work  to  which  he  has 
called  his  church.  If  it  were  possible  to  separate 
the  two  incentives,  our  zeal  for  the  glory  of  God 


INCENTIVES   TO   INDIVIDUAL   EVANGELISM.       i8i 

must  rise  above  our  interest  in  the  salvation  of  the 
lost.  But  as  there  is  really  one  ultimate  end,  only, 
before  us  we  must  rejoice  in  the  salvation  of  sinners, 
primarily  and  especially  because  it  promotes  the  glory 
of  the  Saviour. 

This  connection  between  the  glory  of  God  and  the 
efBcient  service  of  his  people  is  clearly  set  forth  by 
our  Lord  in  his  valedictory  discourse.  To  the  Apos- 
tles he  says :  "Herein  is  my  Father  glorified,  that 
ye  bear  much  fruit."*  We  show  that  we  are  really 
disciples  as  we  render  to  Christ  faithful  service,  and 
in  this  service  Ave  answer  the  end  of  our  calling  in 
glorifying  God.  We  exalt  him  before  the  world 
as  we  bear  much  fruit.  But  our  Lord  teaches  further 
that  this  is  the  supreme  end  for  which  his  disciples 
are  called  into  his  kingdom.  He  says :  "Ye  have 
not  chosen  me,  but  I  have  chosen  you  and  ordained 
you  that  ye  should  go  and  bring  forth  fruit. "f  It  is 
true,  then,  that  we  honor  God  and  thus  answer  the 
end  of  our  Christian  calling,  as  we  are  diligent  and 
effective  laborers  for  Christ.  And  to  accomplish  this 
purpose  in  bringing  us  into  his  kingdom  should  be 
to  us  the  supreme  incentive  to  faithful  and  earnest 
labor  for  Christ. 

The  keeping  of  this  end  in  view  is  essential  to  the 
largest  success.     We   shall  be   effective   in  winning 

*John  XV.,  8.     tjohn  xv.,  i6. 


1 82       INCENTIVES   TO  INDIVIDUAL   EVANGELISM. 

souls  only  as  we  are  animated  by  an  intelligent  and 
ardent  zeal  for  the  glory  of  God.  The  Redemptorists, 
a  body  of  young  Romish  priests,  adopted  this  rule  for 
their  daily  life :  "Before  you  begin  your  work,  say, 
'All  for  Thee,  O  Lord.  O,  my  Jesus,  all  for  Thee.'  " 
and  the  significant  watchword  of  the  zealous  Loyola 
was  "Ad  majorcm  Dei  gloriam"  for  the  greater  glory 
of  God. 

Notwithstanding  the  error  of  their  theological 
system  this  spirit  made  these  men  a  power  in  the 
world.  Their  zeal  in  the  prosecution  of  their  work 
secured  them  a  hearing.  It  opened  the  hearts  of  men 
to  their  instructions  and  won  them  as  converts.  In 
its  outward  form  at  least  their  zeal  was  orthodox 
and  scriptural  and  it  left  a  profound  impression.  If 
we  would  reach  the  hearts  of  the  impenitent  with  the 
truth  we  must  have  something  of  the  zeal  by  which 
these  men  were  animated.  We  should  cultivate  the 
spirit  so  strikingly  expressed  in  their  words.  We 
should  study  to  make  the  glory  of  God  the  conscious 
end  of  all  our  work  for  Christ. 

Gratitude  for  Our  Own  Salvation. 

If  we  really  l)clieve  that  we  have  been  delivered 
from  the  curse  of  the  broken  law  and  made  heirs  of 
eternal  life  in  heaven  through  the  grace  that  is  in 
Christ  Jesus,  it  is  hardly  possible  that  our  hearts 
should   fail   to   overflow   with   grateful   love    to   the 


INCENTIVES   TO   INDIVIDUAL   EVANGELISM.        183 

Author  of  our  salvation.  The  absence  of  this  affec- 
tion would  seem  to  indicate  that  we  have  never  un- 
derstood our  condition  as  lost  sinners  and  that  we 
have  never  had  any  full  consciousness  of  pardon  and 
acceptance  through  the  atoning  blood.  The  man  who 
has  any  proper  experience  of  the  joy  of  salvation 
can  hardly  fail  to  have  some  consciousness  of  grateful 
love  to  the  Saviour  of  sinners.  In  some  degree  this 
affection  is  a  necessary  fruit  of  saving  grace,  and 
our  grateful  love  is  essentially  proportionate  to  our 
sense  of  the  sin  and  ruin  from  which  we  have  have 
been  delivered. 

There  are  many  ways  in  which  this  affection  may 
find  expression,  and  even  when  it  finds  no  outward 
expression  that  is  observable  by  our  fellow-men  it 
may  be  open  to  the  eye  of  him  who  "seeth  not  as 
man  seeth."  But  the  only  fit  expression  of  our 
grateful  love  is  a  life  of  holy  obedience.  If  we  have 
the  gratitude  which  is  born  of  the  Holy  Spirit,  as 
the  result  of  a  saving  change,  it  will  move  us  to 
honor  Christ  by  an  active  devotion  to  his  service. 
We  cannot  fail  to  have  some  desire  to  give  expres- 
sion to  our  love,  not  only  in  words  but  also  in  acts 
of  Christian  obedience.  This  doctrine  is  taught  by 
our  Lord  when  he  says :  "If  a  man  love  me  he  will 
keep  my  words."*     The  evidence  of  our  love  is  our 

*John  xiv.,  23. 


184       lA'CENTIVES   TO   INDIVIDUAL   EVANGELISM. 

devotion  to  the  will  of  God.  An  obedient  spirit  is 
the  evidence  to  Christ,  but  the  evidence  to  the  world 
is  the  outward  act.  And  as  this  is  the  evidence  to 
others,  so  also  is  it  the  evidence  of  sincerity  to  our 
own  hearts.  If  we  would  have  the  evidence,  then, 
that  we  are  indeed  grateful  to  God  for  our  own  sal- 
vation and  would  furnish  this  evidence  to  those  by 
whom  we  are  surrounded  our  love  must  go  out  in 
active  and  earnest  service  for  Christ.  It  must  move 
us  to  an  earnest  effort  to  bring  others  to  the  cross. 

Our   Best   Service  a   Very   Inadequate   Expres- 
sion OF  OUR  Gratitude. 

If  we  have  any  befitting  sense  of  the  importance  of 
salvation  and  of  what  Christ  has  done  and  suffered 
for  us,  the  sacrifice  involved  in  our  best  service  will 
appear  to  us  a  very  poor  expression  of  the  gratitude 
that  we  owe  him.  We  shall  have  something  of  the 
feeling  toward  Christ  which  was  expressed  in  re- 
gard to  his  native  land  by  the  Roman  soldier  who 
said:  "What  a  pity  that  we  have  but  one  life  to  give 
for  our  country."  The  familiar  words  of  the  con- 
demned criminal  for  whom  Dr.  Philip  Doddridge 
had  procured  a  pardon  are  a  fit  expression  of  the 
believer's  sense  of  obligation  to  Christ.  "Every 
drop  of  my  blood  thanks  you,  for  you  have  had 
mercy  upon  every  drop  of  it.  JVIicrcz'cr  you  go  I 
zvill  be  yours."     Who  shall  say  that  this  was  an  ex- 


INCENTIVES   TO   INDIVIDUAL   EVANGELISM.       185 

travagant  expression  of  gratitude.  Under  such  cir- 
cumstances anything  less  would  have  been  luke- 
warm and  heartless.  But  if  this  language  was  befit- 
ting to  a  human  benefactor,  however  great  the  obli- 
gation, how  much  more  befitting  would  it  be  as  ad- 
dressed by  a  redeemed  sinner  to  his  Saviour !  He 
has  been  delivered  not  simply  from  the  gallows, 
but  from  the  pains  of  the  second  death, — from  the 
torments  of  an  eternal  hell.  The  uttermost  that 
any  believer  can  do  for  Christ  is  the  poorest  and 
most  inadequate  expression  of  the  love  by  which 
his  bosom  should  be  inspired. 

The  Unregenerate  are  Expecting  this  Invita- 
tion. 

The  world  has  a  standard  for  the  church,  not  only 
with  regard  to  Christian  character  and  Christian  liv- 
ing, but  also  with  reference  to  its  obligations  to 
Christian  service.  In  many  instances,  doubtless,  this 
standard  is  unscriptural  and  unreasonable,  but  it  is 
sometimes  quite  in  harmony  with  the  principles  of  the 
Gospel ;  and  when  this  is  true  it  is  a  rule  by  which 
the  believer  cannot  refuse  to  be  tried.  The  people 
of  the  world  understand  the  obligations  of  the  pro- 
fessed disciples  of  Christ,  and  they  are  sometimes 
disposed  to  entertain  the  feeling  that  they  have  a 
claim  upon  church  members  to  a  certain  interest  in 
their  spiritual  welfare.     And  if  they  are  inclined  to 


1 86       INCENTIVES    TO   INDIVIDUAL   EVANGELISM. 

hold  them  somewhat  rigidly  to  their  obligations  in 
this  direction,  it  is  not  a  matter  of  which  the  believer 
can  complain.  They  have  the  Bible  in  their  hands, 
and  they  know  that  to  the  church  it  is  the  rule  of 
duty.  Hence  they  know  that  it  is  the  duty  of  the  indi- 
vidual disciple  to  unite  with  "the  Spirit  and  the 
bride"  in  saying  "Come."  They  know  that  those 
who  are  animated  by  the  spirit  of  Christ  are  inclined 
to  this  work.  They  believe  that  the  impulses  of  a 
renewed  heart  move  the  believer  to  an  effort  to 
bring  sinners  to  Jesus.  They  think  that  they  have  a 
right  to  anticipate  that  Christians  by  whom  they  are 
surrounded  will  make  an  effort  to  persuade  them  to 
accept  the  Saviour.  And  where  no  such  effort  is 
made  they  are  sometimes  inclined  to  cast  the  re- 
sponsibiHty  of  their  continued  impenitence  upon  the 
church.  They  sometimes  persuade  themselves  that 
if  Christians  were  consistent  and  faithful  they  would 
accept  the  Gospel, — that  the  only  reason  that  they  are 
not  converted  is  that  no  man  cares  for  their  souls. 

It  is  true  that  this  is  their  excuse  only,  not  a  rea- 
son for  their  continued  impenitence.  It  is  not  to  be 
admitted  that  the  unfaithfulness  of  believers  consti- 
tutes any  justification  of  their  refusal  to  accept  the 
Gospel.  But  is  it  not  true,  nevertheless,  that  in  the 
indifference  of  the  Church  they  have  a  substantial 
ground  of  complaint?  Is  it  not  the  fault  of  the 
church  that  they  have  an  opportunity  to  offer  this 


INCENTIVES    TO   INDIVIDUAL   EVANGELISM.       187 

excuse  ?  It  is  well  that  they  have  the  opportunity  of 
hearing  the  invitations  of  the  pulpit — that  'the  Spirit 
and  the  bride  say,  Come."  But  this  is  not  all  that 
Christ  has  required.  To  this  he  has  added :  "Let  him 
that  heareth  say,  Come."  This  invitation  is  to  be 
quite  distinct  from,  and  in  addition  to  that  of  the 
church  as  an  organization. 

Impenitent  men  expect  the  invitations  of  the  pulpit 
as  a  matter  of  course.  They  regard  it  as  "the  busi- 
ness" of  one  ordained  to  the  work  of  the  ministry 
to  call  sinners  to  repentance.  Preaching  is  their 
"profession."  They  "live  of  the  Gospel;"*  moreover, 
there  is  something  in  the  very  method  and  order  of 
the  public  ministrations  of  the  Gospel  that  materi- 
ally detracts  from  its  power.  The  call  is  expected  in 
some  form  at  regular  and  stated  intervals.  Unre- 
generate  men  go  to  the  house  of  God  with  a  sort 
of  preparation,  if  not  a  deliberate  purpose  to  resist 
the  influence  of  the  pulpit.  But  in  a  direct  personal 
invitation  they  are  taken  at  unawares.  They  receive 
it  under  the  influence  of  their  first  and  best  im- 
pulses. Their  minds  are  not  fortified  against  a  mani- 
festation of  Christian  interest  and  solicitude  for  their 
spiritual  well-being.  If  the  invitation  is  not  antici- 
pated the  heart,  on  that  account,  is  more  open  to  re- 
ligious impressions. 

*I.   Cor.   ix.,   14. 


1 88       INCENTIVES    TO  INDIVIDUAL   EVANGELISM. 

It  may  be  believed,  doubtless,  that  there  is  a  large 
class  of  impenitent  persons  who  very  sincerely  de- 
sire a  personal  invitation  to  come  to  Christ.  They 
are  altogether  sincere  in  believing  that  it  would  be 
easier  for  them  to  accept  the  Gospel  and  that  they 
would  be  more  strongly  inclined  to  forsake  the  world 
and  cast  in  their  lot  with  the  people  of  God  if  Chris- 
tians manifested  an  interest  in  their  salvation.  And 
there  is  a  sense  in  which  this  is  true.  The  intelli- 
gent believer  may  not  only  do  something  to  arrest 
the  attention  of  the  unconverted  and  to  incline  them 
to  accept  the  Gospel,  but  he  may  also  do  some- 
thing to  aid  them  in  the  effort  to  comply  with 
the  terms  of  pardon.  The  inquirer  not  only  needs 
Christian  sympathy,  but  not  infrequently  he  needs 
also  Christian  instruction  and  guidance.  A  judi- 
cious word  from  an  experienced  and  thoughtful 
believer  may  be  of  the  greatest  practical  assist- 
ance to  him. 

Where  this  desire  exists  and  no  interest  is  mani- 
fest on  the  part  of  believers  the  effect  is  most  un- 
happy. The  serious  and  sensitive  inquirer,  if  he  is 
not  indignant,  is  at  least  grieved  and  saddened  by 
the  feeling  that  no  man  cares  for  his  soul.  He  is 
tempted  to  indulge  the  feeling  that  he  is  out  of 
Christ  only  because  Christians  neglect  to  labor  and 
to  pray  for  his  conversion.  There  is  danger  also  that 
under  this  conviction  his  interest  in  spiritual  things 


INCENTIVES    TO   INDIVIDUAL   EVANGELISM.       189 

may  pass  away  and  that  he  may  be  hardened  in  im- 
penitence and  unbeHef. 

The  private  history  of  the  church  abounds  in  illus- 
trations of  the  truth  here  presented.  Of  the  many 
that  might  be  given  I  have  space  only  for  the  fol- 
lowing: 

Nobody  Said  Anything  to  Me. 

"The  title  which  I  have  given  to  this  sketch  is  taken 
from  the  lips  of  a  young  man,  who  afterwards  be- 
came a  member  of  my  church.  He  had  called  upon 
me  for  conversation  upon  the  subject  of  his  religious 
duty;  and  after  conversing  with  him,  and  saying 
such  things  to  him  as  I  thought  appropriate  to  his 
state  of  mind,  I  asked  him  how  it  came  about  that  he 
had  not  given  his  prayerful  attention  to  the  subject  of 
religion  before. 

"  'Nobody  said  anything  to  me,'  said  he. 

"  'Yes,'  I  replied,  T  have  said  a  great  many  things 
to  you.' 

"  'I  know  you  have  in  sermons ;  but  I  mean 
nobody  said  anything  to  me  in  particular  before 
yesterday.' 

"  'Who  said  anything  to  you  yesterday?' 

"  'Henry  Clap,'  said  he  (naming  a  young  man  who 
had  recently  entertained  a  hope  in  God), 

"  'What  did  Henry  say  to  you?' 

"  'As  I  met  him  in  the  street,'  said  he,  'he  stopped 
me,  and  told  me  he  had  something  to  say  to  me,  and 


190 


INCENTIVES    TO   INDIVIDUAL   EVANGELISM. 


asked  me  if  he  might  say  it.  I  said,  "Yes,  he  might." 
And  then  he  said,  "It  is  high  time  for  you  to  begin 
to  seek  the  Lord."  ' 

"  'And  what  did  you  answer?' 

"  *I  hardly  had  time  to  answer  at  all,  for  he  passed 
on.  But  I  said  to  him,  when  he  got  a  few  feet  from 
me,  "So  it  is,  Henry."  He  turned  back  his  face  partly 
toward  me,  looking  over  his  shoulder,  and  answered, 
"Do  it,  then,"  and  went  right  on.' 

"  'Have  you  seen  him  since?' 

"  'No,  sir.' 

"  'You  say  nobody  said  anything  to  you  before.  If 
he  or  some  one  else,  had  spoken  to  you  before,  do  you 
think  you  would  have  begun  before?" 

"  'I  think  I  should.' 

"Such  was  the  opinion  of  this  young  man.  To  this 
opinion  he  adhered  long  after.  The  last  time  I  spoke 
to  him  on  that  subject,  he  said  to  me  that  he  believed 
he  'should  have  sought  the  Lord  years  before  if  any- 
body had  spoken  to  him  about  it.' 

"Here,  then,  was  a  young  man,  living  in  the  midst 
of  a  Christian  community  till  he  was  more  than  twenty 
years  old,  a  regular  attendant  at  church,  known  to 
scores  of  Christian  men  and  women,  and  yet  'nobody 
said  anything  to  him!'  The  first  sentence  that  was 
uttered  to  him  was  not  lost  upon  him."* 

♦Rev.  I.  S.  Spencer.  D.D.,  in  Pastor's  Sketches. 


incentives  to  individual  evangelism.     191 

Watching  for  Souls. 
A  young  lady  called  to  see  a  friend  who  was  ill,  and 
on  leaving,  one  of  the  children,  a  sweet,  intelligent  little 
girl,  took  her  downstairs.  She  was  her  own  special 
favorite  and  pet,  and  yet,  being  naturally  of  an  ex- 
tremely reserved  disposition,  she  had  never  spoken  one 
word  to  her  on  the  subject  of  religion.  Looking  down 
into  the  thoughtful,  loving  eyes,  under  a  sudden  im- 
pulse she  asked  the  question,  "Maud,  my  darling,  do 
you  love  Jesus  ?"  To  her  astonishment  the  child  stopped 
abruptly,  and  drawing  her  into  a  room  which  they  were 
passing,  she  shut  the  door,  and  clinging  closely  to  her, 
burst  into  a  flood  of  tears.  Looking  up  at  last  with  a 
glad,  happy  face,  she  said,  "Miss  Alice,  I  have  been 
praying  for  six  months  that  you  would  speak  to  me  of 
Jesus,  and  now  you  have !  Every  time  I  have  been  in 
your  house,  and  every  time  you  have  come  here,  I 
hoped  you  would  say  something,  and  I  was  beginning 
to  think  you  never  would."  It  was  a  keen  reproach  to 
her  friend,  and  one  that  she  never  forgot.  Little  Maud 
is  now  an  earnest,  consistent  young  soldier  in  Christ's 
army.  No  one  who  knows  her  doubts  the  reality  of  her 
religion,  and  certainly  it  gives  her  character  an  attrac- 
tive grace  which  nothing  else  could  give. 

No  Man  Cared  for  My  Soul. 
An  elderly  gentleman  relates  the  follcfving  incident : 
"Some  time  since,  I  was  traveling  in  Switzerland. 


192 


INCENTIVES    TO  INDIVIDUAL   EVANGELISM: 


On  the  close  of  a  brilliant  day,  I  was  anxious  to  see  the 
last  rays  of  the  setting  sun.  I  mounted  a  hill,  and 
struck  with  admiration  at  the  glorious  coloring  around 
me,  I  longed  for  a  companion,  to  unite  wath  me  in  prais- 
ing the  Son  of  Righteousness,  thus  visible  in  the  beau- 
ties of  creation.  A  distant  whistle  from  a  peasant,  re- 
turning to  his  home,  quickened  my  steps,  but  his  speed 
far  exceeded  mine,  and  he  was  quickly  out  of  sight. 
As  I  descended  the  height  I  walked  close  to  a  hedge, 
which  bordered  a  deep  ravine.  The  sound  of  voices 
from  beneath  arrested  my  attention;  and,  looking 
through  the  bushes,  I  beheld  a  body  of  men,  wearing 
the  appearance  of  banditti,  at  their  evening  meal. 
Here,  I  thought,  is  an  opportunity  of  making  known 
the  plan  of  salvation ;  but  my  timid,  bashful  nature 
suggested  the  temerity  of  such  an  effort.  One  so  totally 
defenseless  as  I  was  could  not  be  called  upon  to  face 
such  a  gang;  so  I  moved  on  slowly,  still  listening  to 
their  rough  language.  Dissatisfied  with  my  own  cow- 
ardice I  went  near  an  opening  in  the  hedge,  to  take 
another  view;  my  foot  trod  upon  unsafe  ground,  and 
I  came  down  with  the  crumbling  earth  into  the  midst 
of  the  dreaded  party. 

"  *A  booty!  a  booty!'  shouted  the  marauders.  With 
a  strength  not  my  own,  I  echoed,  with  an  undaunted 
voice,  'A  booty!  A  booty  such  as  you  have  never  re- 
ceived before!'  An  unpleasant  expression  passed  over 
their  faces.    I  heeded  it  not,  feeling  assured  I  was  God's 


INCENTIVES    TO  INDIVIDUAL   EVANGELISM.       193 

ambassador.  'Yes,'  I  exclaimed,  'I  bring-  you  good 
news,  glorious  news,  of  a  powerful  Friend,  who  is  able 
and  willing  to  save  both  body  and  soul.'  A  tall,  dark- 
featured  man  took  up  my  words.  'Save  my  soul !  No 
one  has  ever  cared  for  my  soul ;  I  have  been  a  castaway 
from  my  birth.'  Opening  my  pocket  Bible,  I  repeated 
from  memory  (for  there  was  no  other  light  but  such 
as  the  starry  firmament  gave)  suitable  invitations,  ex- 
hortations, and  promises.  O !  how  quick  and  powerful 
is  the  word  of  God,  discerning  the  thoughts  and  intents 
of  the  heart, — imparting  light,  life  and  hope !  Finding 
the  attention  of  my  hearers  riveted,  I  concluded  with 
this  verse,  'This  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Christ  came  into  the  world  to  save 
sinners.'  With  heartfelt  pleasure  I  heard  a  union  of 
voices  cry  out,  'Let  us  shake  hands  upon  that!'  'Let 
us,  also,'  I  said,  'go  to  the  Fountain  of  all  strength,  and 
ask  God  to  confirm  our  resolutions.'  They  unanimously 
knelt  down  under  the  blue  vault  of  heaven.  Upon 
rising,  the  dark-featured  man  begged  a  favor  of  me. 
'Will  you  give  me  your  Bible?'  'Will  you  promise,' 
I  asked,  'to  read  it  with  prayer?'  'I  will,'  he  answered. 
"Three  years  after  this  interview,  I  was  accosted 
by  a  respectable-looking  man  in  Piccadilly.  'Excuse 
the  liberty  of  the  inquiry,  sir.  Have  you  visited  such 
a  canton  in  Switzerland,  in  such  a  year?  And  do  you 
recognize  this  book?'  producing  from  his  pocket  my 
well-known  Bible.  Answering  in  the  affirmative,  he  then 


194 


INCENTIVES    TO  INDIVIDUAL   EVANGELISM. 


grasped  my  hand,  and  said,  'This  gift  has  been  blessed 
to  my  soul ;  and  often  have  I  prayed  that  I  might  meet 
you  on  earth,  to  thank  you  for  this  inestimable  boon.'  " 

A  Religious  Experience  Related. 

An  intelligent  lady,  in  relating  her  experience  to  the 
church,  said,  "I  was  deeply  convinced  of  my  sinfulness, 
and  went  mourning  many  days.  My  soul  thirsted  for 
the  waters  of  life,  and  I  earnestly  wished  that  some 
person  would  address  me  on  the  subject  of  religion, 
but  nobody  spoke  to  me.  I  sought  the  society  of  church 
members,  but  they  talked  of  other  things  and  said  noth- 
ing to  me  about  my  soul.     I  went  to  the  home  of  Rev. 

Mr.  H  in  the  hope  that  he  would  converse  with 

me,  but  he  made  no  allusion  to  the  subject,  and  I  re- 
turned home  sadly  disappointed.  I  do  not  relate  this 
to  reproach  any  one,  but  to  suggest  that  Christians 
should  seek  opportunities  to  speak  with  the  unconverted 
about  their  spiritual  welfare,  and  I  believe  they  will 
find  persons  whom  they  may  benefit  and  who  will  thank 
them  for  their  faithfulness." 

A  prominent  member  of  the  church  said,  "This  is 
like  my  own  experience.  When  I  was  thirteen  years 
old  I  felt  myself  a  sinner,  and  tried  to  pray  in  secret, 
and  wished  that  some  Christian  would  talk  to  me,  and 
tell  me  how  I  might  be  saved.  I  might  thus  have  been 
preserved  from  the  life  of  sin  and  folly  that  I  after- 
ward lived." 


INCENTIVES   TO  INDIVIDUAL   EVANGELISM.       195 

A  well  known  minister  gives  his  experience  in  this 
regard  as  follows :  "From  an  early  age  I  was  thoughtful 
and  serious  in  regard  to  spiritual  things.  At  the  age 
of  sixteen,  without  any  direct  suggestion  from  any 
source,  I  began  to  pray  in  secret,  but  I  was  prevented  by 
diffidence  from  saying  anything  of  my  feeling,  and  no 
one  spoke  to  me  of  my  spiritual  interests.  I  was  moral 
and  exemplary  in  my  manner  of  life,  and  regular  and 
constant  in  my  attendance  upon  public  worship,  and, 
as  far  as  I  had  the  opportunity,  upon  the  social  prayer 
meeting  also,  but  not  a  word  was  said  to  me  of  my 
guilt  as  a  sinner  or  of  my  personal  need  of  a  Saviour, 
I  continued  in  this  way  until  I  was  twenty-one  years 
of  age,  a  period  of  five  years,  when  through  the  direct 
personal  labor  of  a  young  friend,  and  the  fidelity  of  a 
pastor,  I  was  led  to  a  public  profession  of  my  accept- 
ance of  salvation.  But  if  Christians  with  whom  I  as- 
sociated had  been  faithful  to  my  soul,  I  have  no  reason 
to  doubt  that  I  should  have  been  as  ready  at  the  be- 
ginning of  this  period  as  I  was  at  the  close,  to  come 
into  the  light  and  to  a  public  acknowledgment  of  Christ 
as  my  Saviour." 

Christians  have  good  reason  to  believe  that  the  expe- 
rience of  these  persons  is  by  no  means  peculiar.  There 
is  no  ground  for  doubt  that  many  persons  are  prevented 
by  diffidence  from  revealing  their  convictions  who, 
through  the  influence  of  kind  and  sympathizing  friends, 
might  be  brought  into  the  light  and  joy  of  the  Gospel, 


196       INCENTIVES   TO  INDIVIDUAL   EVANGELISM. 

and  become  useful  Christians;  but,  being  neglected  by 
the  church,  their  interest  gradually  declines  and  is  finally 
altogether  lost.  And  if  they  are  finally  brought  to 
Christ  it  is  only  after  a  long  period  of  darkness  and 
doubt.  But  if  the  true  view  has  been  presented,  who 
shall  estimate  the  importance  of  faithful  labor  in  this 
direction  by  all  who  profess  to  love  Christ  and  the  souls 
of  the  lost !  To  the  young  and  to  the  timid  and  re- 
tiring, especially,  is  this  work  of  unspeakable  moment. 
To  human  view  a  multitude  of  the  young  are  always 
ready  to  be  led  to  Christ,  who  through  the  neglect  of 
the  church  at  the  critical  period,  lose  their  spiritual 
interest  and  are  again  swallowed  up  by  the  world. 

For  the  Lack  of  this  Labor  Sinners  are 
Perishing. 

There  is  a  direct  connection  between  the  present 
low  state  of  religion  in  the  church  and  the  popular 
unbelief  in  regard  to  the  state  of  the  unregenerate. 
Christians  do  not  believe  the  teachings  of  the  Scrip- 
tures on  this  subject.  It  is  the  theory  of  the  church  that 
sinners  are  lost  and  that  without  Christ  they  are  going 
down  to  hell.  But  the  profession  of  the  church  on  this 
point  is  not  to  any  great  extent  believed.  The  faith  of 
the  average  believer  is  dreamy  and  uninfluential.  Intel- 
lectually he  accepts  the  truth,  but  it  takes  no  hold 
upon  his  heart  and  conscience.  For  the  past  quarter 
of  a  century  he  has  heard  the  changes  rung  on  the 


INCENTIVES    TO   INDIVIDUAL   EVANGELISM.       197 

doctrine  of  the  goodness  of  God  and  in  the  meantime 
he  has  heard  nothing,  or  nothing  that  has  left  any 
impression  upon  his  mind  or  heart,  in  regard  to  the 
divine  hoHness,  justice  or  truth.  He  has  heard  the 
Universalist  view  of  the  Fatherhood  of  God  so  fre- 
quently set  forth  that  practically  he  has  come  to  ac- 
cept it  as  the  truth.  Though  he  does  not  consciously 
adopt  it  as  a  tenet  of  his  creed,  it  has  nevertheless 
practically  taken  possession  of  his  mind  and  heart. 
Having  accepted  the  premise  of  the  Universalist,  at 
heart  he  accepts  his  conclusions.  He  no  longer 
believes  in  the  everlasting  torments  of  the  lost,  so 
vividly  set  forth  by  our  Lord  and  by  his  Apostles. 
Without  any  process  of  reasoning,  he  has  come  to  the 
feeling  that  as  God  is  the  Father  of  all  men,  he  cannot 
really  mean  what  the  Scriptures  seem  to  teach  in  re- 
gard to  the  final  portion  of  the  unregenerate.  This 
power  of  practical  unbelief  paralyzes  his  zeal  for  the 
honor  of  Christ  and  for  the  saving  of  souls. 

But  if  the  Scriptures  are  the  Word  of  God  there  is 
no  basis  for  this  form  of  doctrine.  The  Scriptures 
teach  that  God  is  the  Father  of  those  and  of  those 
only  who  become  his  children  by  faith  on  the  Lord 
Jesus  Christ,  and  that  all  who  reject  the  grace  of  the 
Gospel  will  have  their  part  in  the  "everlasting  fire 
prepared  for  the  devil  and  his  angels."*    This  truth 

*Matt.  XXV.,  41. 


198       INCENTIVES   TO  INDIVIDUAL   EVANGELISM. 

cannot  be  too  deeply  impressed  upon  every  disciple 
of  Christ.  This  doctrine  is  the  basis  of  the  believer's 
call  to  Christian  service.  It  is  because  sinners  are 
lost  and  in  danger  of  an  eternal  hell,  that  Christ  has 
made  it  the  duty  of  his  disciples  to  give  them  the 
Gospel. 

But  as  we  have  already  seen  it  is  too  plain  to  admit 
of  question  that  there  is  a  large  class  of  unregenerate 
men  and  women  in  every  Christian  land  who  will  be 
reached  only  through  the  instrumentality  of  lay 
workers.  Even  in  the  most  favored  regions  of  Chris- 
tian influence  there  are  districts  or  neighborhoods 
that  lie  quite  beyond  the  sphere  of  any  church  or  con- 
gregation. They  are  beyond  the  reach  of  any  pas- 
toral or  ministerial  labor.  They  must  be  reached  by 
the  laity  or  they  cannot  be  reached  at  all.  That  is  the 
only  instrumentality  at  the  command  of  the  church 
by  which  this  work  can  be  accomplished.  To  all 
appearance  the  only  hope  of  sinners  in  these  by- 
places  is  in  the  fidelity  of  the  lay  preachers. 

But  there  is  also  a  large  class  of  the  unconverted 
within  hearing  of  the  bells  of  the  churches  who  are 
equally  dependent  upon  lay  preaching.  Or  if  it  can- 
not properly  be  said  that  they  are  dependent  upon  it, 
at  the  least  it  is  true  that  to  human  ^ view  they  will 
be  saved  only  through  the  direct  personal  labors  of 
the  members  of  the  churches.  It  may  be  said  that 
this  is  not  the  fault  of  the  church,  and  that  those  who 


INCENTIVES   TO   INDIVIDUAL   EVANGELISM. 


199 


refuse  to  avail  themselves  of  the  means  of  grace 
which  are  brought  to  their  doors  assume  the  entire 
responsibility  of  their  spiritual  state.  They  might 
hear  the  invitations  of  the  Spirit  and  the  Bride  if  they 
would,  and  in  their  refusal  to  hear  they  stand  con- 
demned, not  only  by  the  word  of  God,  but,  as  well, 
by  their  own  consciences.  Their  prejudice  against 
the  church,  and  against  the  ministry,  and  their  oppo- 
sition to  the  Gospel  are  their  sin,  a  sin  for  which  they 
themselves  must  give  account.  But  while  this  is  true, 
it  is  also  true  that  Christ  has  made  it  the  duty  of  his 
servants  to  go  out  and  "compel  them  to  come  in,"  It 
is  the  duty  of  those  who  hear  the  message  of  the  pul- 
pit to  extend  the  invitation  to  those  who  refuse  to 
hear  it  and  bring  them  to  Jesus. 

There  is  good  reason  to  believe  that  if  the  mem- 
bers of  the  churches  would  address  themselves  in 
earnest  to  the  work  of  bringing  sinners  to  Christ,  the 
result  would  be  a  great  ingathering  of  souls.  We 
know  that  the  faithful  labors  of  the  few  who  are  the 
exceptions  in  the  churches  have  been  greatly  blessed, 
and  we  have  no  reason  to  doubt  that  a  larger  amount 
of  work  in  this  direction  would  be  followed  by  a  pro- 
portionately greater  result. 

Indeed  we  have  a  right  to  anticipate  that  under  a 
more  general  discharge  of  this  duty  the  results  would 
appear  in  an  increased  ratio.  We  should  not  only  see 
sinners  brought  to  Christ  in  large  numbers,  but  we 


200       INCENTIVES   TO  INDIVIDUAL   EVANGELISM. 

should  see  the  same  amount  of  labor  productive  of 
greater  results.  In  a  general  and  concerted  effort 
there  would  be  a  relative  increase  of  power.  Each 
laborer  would  contribute  to  the  efficiency  of  every 
other. 

One  reason  doubtless  that  no  more  is  accomplished 
by  the  labor  at  present  expended  is,  that  unbelievers 
see  that  the  mass  of  those  who  profess  godliness  are 
doing  nothing  in  this  work.  They  see  that  they  are 
making  no  effort  to  turn  sinners  to  Christ.  Their  in- 
ference from  this  is  that  Christians  as  a  body  regard 
the  conversion  of  sinners  as  a  matter  of  very  small 
consequence.  They  have  come  to  regard  the  earnest 
Christian  worker  as  an  ill-balanced  enthusiast,  and 
to  attach  very  little  importance  to  his  message.  But 
if  they  saw  the  church  united  in  earnest  lay  work,  the 
words  of  each  member  would  leave  a  far  deeper  im- 
pression. 

It  is  plain  then  that  sinners  are  perishing  for  lack 
of  united  and  earnest  labor  on  the  part  of  the  mem- 
bers of  the  churches.  They  are  going  down  to 
eternal  death  because  the  lay  work  of  the  church 
is  neglected,  and  many  of  them  are  going  with  the 
feeling  that  no  man  cares  for  their  souls.  Is  it  not 
true,  then,  that  every  professed  disciple  of  Christ  who 
is  doing  no  Christian  work  is  not  only  disregarding 
the  call  of  his  Master  and  bringing  forth  no  fruit  to 
his  glory,  but  is  also  standing  as  an  obstacle  to  the 


INCENTIVES   TO  INDIVIDUAL   EVANGELISM.       20I 

progress  of  the  Gospel.  His  influence  is  unfriendly 
to  the  work  of  his  more  earnest  fellow-disciple  and 
he  is  strengthening  the  unconverted  in  their  opposi- 
tion or  indifference  to  the  truth.  In  his  unfaithful- 
ness he  is  shutting  "up  the  kingdom  of  heaven 
against  men." 

But  if  this  be  true, — and  who  will  venture  to  deny 
it? — what  an  incentive  does  this  subject  present  to 
faithful  and  earnest  labor  for  Christ  and  for  souls. 


CHAPTER  XI. 


THE    TIME    TO   COMMENCE. 

"Go  work  to-day  in  my  vineyard." — Matt,  xxj.,  28. 


THE    TIME    TO    COMMENCE. 

The  true  believer  recognizes  his  obligation  to 
Christ  and  intends  to  do  something  in  his  service. 
He  is  conscious  of  a  call  to  unite  with  "the  Spirit 
and  the  Bride"  in  extending  the  invitations  of  the 
Gospel  to  lost  men.  It  is  his  conviction  that  this 
is  his  duty,  not  only  to  Christ,  but  also  to  the  un- 
godly by  whom  he  is  surrounded.  He  is  persuaded 
that  to  hide  the  light  which  he  has  received  and  to 
make  no  effort  to  bring  others  to  a  share  in  his  glo- 
rious hope  is  glaringly  inconsistent  with  his  pro- 
fessed character. 

The  Present  Not  a  Convenient  Season. 

There  is  a  large  class  of  the  professed  followers  of 
Christ  who  are  in  a  good  degree  conscientious  in 
regard  to  their  duty,  who  succeed  in  persuading  them- 
selves that  the  present  is  not  the  time  to  begin  their 
Christian  work.  They  do  not  resolve  to  do  nothing 
and  they  have  no  thought  of  dismissing  the  subject. 
They  mean  to  do  something  when  it  is  a  suitable 
time, — when  the  circumstances  favor  Christian  work. 
They  imagine  perhaps  that  when  there  is  a  revival  it 
will  be  a  good  time  to  make  an  effort  to  bring  sin- 
ners to  Jesus.  But  for  the  present  they  satisfy  con- 
science with  a  purpose  to  do  something  in  the  future. 


2o6  the  time  to  commence. 

The  Present,   God's  Time. 

In  opposition  to  the  view  of  duty  above  stated, 
Christ  requires  the  laborers  in  his  vineyard  to  com- 
mence their  work  at  once.  Just  now  is  his  time. 
In  the  requirements  of  the  Gospel  it  is  assumed  that 
all  who  have  accepted  Christ  as  their  Saviour  have 
accepted  his  service.  It  is  assumed  that  as  many  as 
have  come  into  his  kingdom  have  come  in  as  his 
servants  and  as  laborers  in  his  vineyard.  No  pro- 
vision is  made  for  idlers  and  there  are  no  privileged 
classes.  All  are  servants.  And  the  command  to  his 
laborers  is :  "Go  work  to-day  in  my  vineyard."  All 
the  commands  and  all  the  requirements  of  the  Gospel 
are  in  the  present  tense, — not  one  of  them  can  be  an- 
swered by  a  resolution  to  be  faithful  to-morrow,  or  at 
any  other  time  in  the  future.  The  present  is  the  only 
time  that  God  gives.  The  future  is  in  his  hand,  and 
whether  it  is  his  purpose  to  grant  us  future  days  we 
do  not  know.  To  assume  that  it  is,  and  to  put  off 
our  obedience  of  his  commands  until  an  uncertain 
period  of  the  future  is  the  last  measure  of  presump- 
tion. 

The  obligation  to  enter  upon  our  service  without 
unnecessary  delay  is  too  plain  to  be  misunderstood. 
If  we  have  any  proper  regard  for  the  authority  of 
Christ,  any  gratitude  for  our  own  deliverance  from 
the  power  of  sin  and  death,  or  any  interest  in  the 
spiritual  welfare  of  lost  men,  we  shall  recognize  our 


THE    TIME    TO   COMMENCE.  207 

obligation  to  address  ourselves,  at  once  and  in  earn- 
est, to  the  work  of  winning  souls. 

The  Importance  of  Immediate  Obedience. 

If  the  obligation  to  begin  the  work  of  Christ,  at 
once,  is  too  plain  to  be  misunderstood,  it  would  seem 
that  little  need  be  said  of  the  importance  of  immediate 
obedience.  But  aside  from  the  obligation  imposed 
by  the  w^ords  of  Christ,  there  are  obvious  reasons 
for  which  there  should  be  no  delay  in  the  commence- 
ment of  our  work.  To-day  the  opportunity  comes 
with  the  obligation.  If  Christ  calls  us  to  his  serv- 
ice he  has  prepared  for  us  the  work  to  be  done. 
The  harvest  is  ready  for  the  sickle.  The  unregener- 
ate  relative,  friend  or  neighbor  is  within  reach  of  the 
invitation  which  the  believer  is  called  to  offer.  Some 
of  those  by  whom  he  is  surrounded,  perhaps,  are 
hoping  to  receive  it.  Possibly  some  of  them  are 
aggrieved  that  no  one  has  extended  it  to  them.  At 
all  events  it  is  possible  that  some  of  them  might  be 
reached  by  a  faithful  presentation  of  the  Gospel  mes- 
sage. 

But  of  to-morrow  he  has  no  assurance.  To- 
morrow he  himself  may  be  unable  to  extend  the  in- 
vitation. To-day  life  is  lengthened  out  and  strength 
is  given  for  service.  If  it  is  spared  for  the  future  it 
will  be  spared  for  usefulness  and  for  a  better  prepara- 
tion for  the  life  to  come.  But  if  he  is  neglecting 
present  duty  he  is  neither  useful  to  others  nor  to 


2o8  THE    TIME    TO   COMMENCE. 

himself.  He  is  neither  winning  souls  nor  growing 
in  grace.  We  grow  in  grace  and  in  preparation  for 
the  life  of  the  redeemed  essentially  as  we  are  faith- 
ful to  the  obligations  of  the  life  that  now  is.  If  we 
are  neglecting  present  duty  we  are  neglecting  our 
preparation  for  heaven.* 

But  if  we  live  to  see  to-morrow,  it  will  bring  to  us 
its  own  obligations  and  labors.  It  will  bring  a  de- 
mand for  the  exercise  of  all  the  capacities  of  which 
we  may  be  in  possession.  We  shall  not  be  able  at 
any  time  in  the  future  to  bear  any  burden  that  be- 

*Our  friends  and  neighbors  are  here  to-day  and  gone  to- 
morrow. For  them  noiv  is  "the  day  of  salvation;"  to-morrow 
for  them  and  for  us,  the  time  of  judgment  and  account.  The 
generation  that  constitutes  this  nation  in  our  day  will  pass 
away  with  us;  their  only  opportunity  to  be  saved  is  now;  our 
only  opportunity  to  lead  them  to  Christ  and  bless  the  nation 
thereby,  is  now.  To-morrow  the  injury  and  the  loss  will  be 
irremediable,  and  then  the  judgment. 

The  thousand  millions  in  this  generation  that  are  perishing 
without  the  Gospel  must  receive  it  from  us,  or, — never.  For 
them  we, — God  having  made  us  able  to  give  them  the  Gospel 
in  our  day, — must  give  account.  The  glory  of  the  world's  con- 
quest for  Christ,  he  is  offering  to  the  churches  as  never  to  any 
generation  before.  Will  not  the  shame  of  the  stripes  be  com- 
mensurate with  the  failure,  if  we  fail? 

Nothing  less  than  the  grandeur  and  the  glory  of  this  great 
enterprise  of  the  world's  redemption,  from  the  power  of  sin 
and  Satan,  in  which  Christ  has  made  us  co-workers  with  him- 
self, and  sharers  in  his  glory  hereafter,  can  furnish  adequate 
motives  for  a  Gospel  campaign,  and  save  sinners,  and  go  on 
and  on  with  increasing  momentum  till  Christ  shall  come  again. 
I.  Peter  i.,  i-io. — "A  Campaign  of  Education." 


THE    TIME    TO  COMMENCE. 


209 


longs  to  the  present.  The  duty  of  to-day  must  be 
discharged  to-day  or  the  opportunity  will  be  for- 
ever lost.  A  time  to  atone  for  the  neglect  of  pres- 
ent duty  we  shall  never  see.  Every  day  brings  its 
own  duties,  and  it  brings  also  the  only  opportunity 
for  discharging  them  that  will  ever  come  to  us.  The 
resolution,  then,  to  put  off  the  duty  of  to-day  is  a 
resolution  to  neglect  it, — a  resolution  to  suffer  the 
present  opportunity  to  pass  unimproved. 

Unfitted  for  Future  Duty  by  Neglect  of  the 
Present. 

The  believer  who  is  doing  nothing  to-day  is  very 
unlikely  to  be  faithful  to  his  duty  to-morrow.  Neglect 
of  present  opportunities  is  a  very  poor  preparation 
for  future  service.  Present  unfaithfulness  is  not  con- 
ducive to  future  fidelity.  In  spiritual  things,  as  in 
intellectual  and  material,  the  present  is  a  prepara- 
tion for  the  future.  It  is  more  than  probable  that 
the  future  will  be  what  the  present  makes  it.  The 
believer  who  is  living  in  neglect  of  present  duty 
really  has  no  reason  to  flatter  himself  that  he  shall 
be  faithful  at  a  future  day.  If  he  has  any  honest  pur- 
pose to  do  his  duty  at  any  period,  the  time  to  begin 
is  just  now. 

To-MORROw  May  Be  Too  Late. 
It  is  quite  possible  that   to   a  certain   extent,   at 
least,  the  opportunities  of  to-day  may  not  be  offered 


2IO  THE    TIME   TO   COMMENCE. 

to-morrow.  Some  who  need  the  message  to-day, 
may  pass  beyond  its  reach  before  the  beHever's  con- 
venient season  shall  have  arrived.  The  friend  who 
was  in  special  need  of  Christian  sympathy  and  the 
careless  neighbor  who  was  open  to  a  word  of  warn- 
ing may  both  have  been  called  to  their  account.  To- 
morrow it  may  be  too  late  to  do  what  ought  to  be 
done  to-day. 

It  is  for  reasons  such  as  these  that  the  believer  is 
called  in  the  Scriptures  to  enter  at  once  upon  his 
work  and  that  he  is  admonished  to  the  exercise  of 
earnestness  and  zeal  in  its  prosecution.  The  words 
of  the  great  Apostle  to  a  youthful  evangelist  are  ap- 
propriate to  every  servant  of  Christ:  "I  charge  thee 
therefore  before  God,  and  the  Lord  Jesus  Christ, 
who  shall  judge  the  quick  and  the  dead  at  his  appear- 
ing and  his  kingdom;  preach  the  word;  be  instant 
in  season,  out  of  season;  reprove,  rebuke,  exhort,  with 
all  long  suffering  and  doctrine."* 

Experience  of  Dr.  Chalmers. 

Dr.  Thomas  Chalmers,  when  away  from  home  on 
a  certain  occasion,  spent  an  evening  with  a  number  of 
pious  friends  and  a  former  parishioner  who  was  sev- 
enty-two years  of  age  and  apparently  in  perfectly 
good  health,  though  alas!  as  yet  without  hope  in 

*II.  Tim.  ix.,  I,  2. 


THE   TIME   TO   COMMENCE.  2II 

Christ.  During  the  evening  the  conversation  took 
a  devout  turn,  and  was  continued  till  a  late  hour.  The 
old  man  listened  and  seemed  attentive.  Dr.  Chal- 
mers observed  this  and  felt  inclined  to  speak  to  him 
personally  about  his  eternal  interests,  but  thought  it 
would  hardly  be  proper  before  the  company.  The 
next  morning  a  voice  was  heard  in  the  old  man's 
room.  Dr.  Chalmers  ran  in  just  in  time  to  see  him 
die.  It  was  a  solemn  scene,  and  no  sooner  was  it  cer- 
tain that  life  was  extinct  than  he  called  the  whole 
household  together  and  kneeling  down  offered  a  most 
affecting  prayer,  and  gave  a  solemn  exhortation.  But 
he  was  greatly  distressed  the  whole  day,  a  large  part 
of  which  was  spent  with  a  friend  in  the  woods.  *'It 
was  touching,"  said  that  friend,  "to  see  him  sit  down 
on  a  bank  frequently  with  tears  in  his  eyes,  and  say : 
'Ah,  God  has  rebuked  me.  I  know  now  what  St.  Paul 
means  by  being  instant' in  season,  out  of  season.  Had 
I  addressed  that  old  man  last  night  with  urgency  I 
might  have  seemed  out  of  season  to  human  eyes,  but 
how  seasonable  it  would  have  been !'  " 

There  is  a  regard  for  propriety  which  takes  ac- 
count of  times  and  of  circumstances  and  to  which  the 
wise  Christian  worker  is  never  indifferent.  But  it  is 
one  of  the  successful  devices  of  Satan  to  persuade 
those  who  are  moved  to  a  discharge  of  this  duty  that 
the  present  is  not  the  proper  time.  He  would  have 
them  believe  that  the  circumstances  of  the  present  are 


212  THE    TIME    TO   COMMENCE. 

such  as  to  render  it  imprudent  to  say  anything  on 
the  subject  and  as  to  render  it  even  probable  that 
their  words  may  be  productive  of  evil  rather  than  of 
good.  If  he  succeeds  in  convincing  the  timid  beHever 
of  this  his  end  is  accompHshed.  If  he  can  persuade 
him  to  put  off  the  discharge  of  his  duty  for  the  present 
he  has  very  Httle  soHcitude  for  the  future. 

If  v^e  would  escape  the  bitter  tears  of  this  distin- 
guished servant  of  God,  under  the  consciousness  of 
his  neglect  of  duty,  we  must  learn  that  just  now  is 
God's  time  to  say  "Come,"  and  we  must  learn  to 
suffer  no  opportunity  to  pass  unimproved.  We  must 
learn  to  "be  instant  in  season,  out  of  season,"  in  our 
efforts  to  win  souls  for  Christ. 


CHAPTER  XII. 


THE    REWARD    OF   FAITHFUL 
SERVICE. 

"They  that  be  wise  shall  shine  as  the  brightness  of  the 
firmament;  and  they  that  turn  many  to  righteousness,  as  the 
stars  for  ever  and  ever," — Dan.  xii.,  3. 


THE  REWARD  OF  FAITHFUL  SERVICE. 

To  the  true  believer  the  supreme  motive  of  a  Hfe 
of  Christian  service  is  a  regard  for  the  authority  of 
Christ,  and  a  zeal  for  his  glory.  Recognizing  his 
obligation  to  love  and  serve  God,  he  responds  to  the 
call  of  the  Gospel  in  the  exercise  of  a  spirit  of  obedi- 
ence and  of  loyalty  to  his  divine  Master.  He  devotes 
himself  to  the  work  of  Christ  not  from  any  mere  hope 
of  reward  or  from  any  selfish  consideration,  but  as  he 
is  prompted  by  Christian  principle  and  Christian 
love.  He  goes  into  the  vineyard  because  it  is  right 
that  he  should,  because  it  is  his  duty. 

In  harmony  with  this  principle  are  the  impulses  of 
a  renewed  heart.  He  is  animated  by  an  earnest  de- 
sire to  see  lost  men  brought  to  an  acceptance  of  the 
Gospel, — to  see  them  made  partakers  of  the  precious 
hope  with  which  his  own  heart  has  been  inspired.  He 
loves  the  work  as  the  service  of  his  divine  Master 
and  for  what  it  accomplishes.  To  the  sincere  dis- 
ciple incentives  of  this  character  are  potential  and 
controlling.  It  is  enough  for  him  that  Christ  has 
called  him  to  this  service,  and  that  an  intelligent  re- 
gard for  his  glory  and  for  the  saving  of  souls  de- 
mands a  prompt  and  hearty  response. 

But  while  these  are  the  supreme  and  controlling 
motives  to  every  form  of  Christian  service,  we  may 
look  beyond  the  requirements  of  Christian  principle 


2l6  THE  REWARD   OF  FAITHFUL   SERVICE. 

and  the  impulses  of  a  renewed  heart.  It  is  right  and 
fit  that  with  Moses  we  should  have  "respect  unto  the 
recompense  of  the  reward."*  It  is  right  that  with 
him  we  should  see  that  the  "reproach  of  Christ"  even 
is  "greater  riches  than  the  treasures  in  Egypt."  We 
may  properly  be  stimulated  to  greater  diligence  in 
the  work  of  Christ  by  the  glorious  reward.  Time 
would  fail  to  notice  all  the  forms  in  which  the  faith- 
ful disciple  receives  the  reward  of  obedience.  Of 
the  more  obvious  and  important  are  the  following : — 

The  Development  of  the  Christian  Graces. 

Faithful  labor  for  Christ  brings  its  own  reward  in 
the  vigor  which  it  imparts  to  the  spiritual  life.  If 
we  limit  our  view  to  its  reflex  influence  we  shall  not 
fail  to  see  that  Christian  service  secures  a  large  re- 
ward. If  we  really  desire  to  grow  in  grace,  to  be- 
come more  Christ-like  and  better  fitted  to  honor  him, 
we  should  address  ourselves  with  assiduity  to  his 
work.  Perhaps  there  are  no  other  means  through 
which  the  believer  advances  so  rapidly  in  the  divine 
life.  Without  some  form  of  Christian  activity,  there 
can  be  no  healthful  and  symmetrical  development  of 
Christian  character.  If  prayer  and  the  study  of  the 
inspired  word  are  the  proper  aliment  of  the  spiritual 
nature  Christian  service  is  the  exercise  without  which 

♦Heb.  xi.,  26. 


THE  REWARD   OF  FAITHFUL   SERVICE.  217 

there  is  only  a  very  imperfect  assimilation  of  spiritual 
nutriment. 

Exercise  is  a  want  of  the  spiritual  nature  no  less 
than  of  the  physical.  Spiritual  strength,  like  physical, 
is  acquired  by  exercise.  It  comes  of  active  labor. 
The  bodily  powers  are  developed  by  bodily  exer- 
tion. An  increase  of  strength  is  acquired  by  the  use 
of  that  already  possessed.  The  muscles  of  the  la- 
borer have  derived  their  vigor  from  active  and  con- 
tinued employment.  His  strength  is  the  fruit  of  his 
toil.  And  what  is  true  in  this  regard  of  the  physical 
nature  is  no  less  true  of  the  spiritual.  To  the  spirit- 
ual nature  active  labor  for  Christ  is  what  corporeal 
exercise  is  to  the  physical  man.  Christian  strength 
comes  of  Christian  labor.  Robust  and  manly  vigor 
in  the  spiritual  faculties  is  acquired  only  by  energetic 
and  continued  exercise.  If  we  would  advance  in  the 
divine  life  we  must  do  something  for  Christ.  We 
must  go  to  work  in  his  vineyard. 

It  is  true,  then,  that  Christian  work  brings  its  own 
reward.  It  develops  the  Christian  graces  and  estab- 
lishes the  Christian  character.  It  quickens  and  in- 
vigorates all  the  faculties  of  the  spiritual  nature.  It 
increases  our  love  of  Christ  and  our  zeal  for  his 
glory.  It  intensifies  our  interest  in  the  spiritual  wel- 
fare of  the  lost,  and  fits  us  for  larger  usefulness.  It  is 
a  law  of  our  spiritual  being  that  all  that  we  do  for 
Christ  from  a  pure  motive  serves  to  increase   our 


2l8  THE  REWARD   OF  FAITHFUL   SERVICE. 

love  of  his  character  and  our  desire  to  please  him  by 
the  promotion  of  his  glory.  And  the  more  that  we 
do  for  the  salvation  of  lost  men  the  deeper  does  our 
interest  in  their  spiritual  welfare  become. 

But  the  strengthening  of  these  affections  necessa- 
rily brings  with  it  an  increase  of  the  spirit  of  prayer. 
Our  interest  in  communion  with  Christ  is  ever  pro- 
portionate to  our  love  of  his  character  and  our  zeal 
for  his  glory ;  and  our  interest  in  the  souls  of  the  lost 
will  determine  the  measure  of  earnestness  with  which 
we  plead  with  God  for  their  salvation.  If  we  have  no 
disposition  to  engage  in  Christian  work  we  have  very 
little  of  the  true  spirit  of  intercessory  prayer.  We 
pray  for  the  lost  in  proportion  as  we  love  their  souls, 
and  this  love  is  increased  by  every  sincere  effort  to 
turn  them  to  Christ. 

A  similar  infiuence  is  exerted  by  this  work  upon 
all  the  graces  of  the  Christian  life.  An  earnest 
effort  to  win  sinners  to  Christ  can  hardly  fail  to 
strengthen  our  faith,  to  inspire  our  hearts  with  a 
deeper  penitence,  with  a  new  degree  of  meekness  and 
patience,  with  a  livelier  gratitude,  and  with  a  brighter 
and  more  abiding  hope.  In  this  quickening  of  our 
spiritual  life  our  labor  receives  a  large  reward. 

An  Incre.\se  of  Happiness  in  the  Present  Life. 

With  regard  to  the  life  of  every  believer,  God  has 
a  definite  plan  and  purpose.     He  has  an  end  in  view 


THE  REWARD   OF  FAITHFUL   SERVICE. 


219 


in  calling  him  into  his  Kingdom,  and  this  implies  a 
determinate  plan  in  regard  to  his  life  and  work.  We 
answer  this  end  and  conform  to  this  plan  in  so  far 
as  we  do  his  will,  as  revealed  in  his  Word,  and  fol- 
low according  to  the  measure  of  our  light,  the  indi- 
cations of  his  Providence  touching  the  direction  and 
manner  of  our  service.  And  just  in  proportion  as 
we  answer  the  end  of  our  being  by  conforming  our 
lives  to  the  divine  plan  in  regard  to  them,  we  pro- 
mote our  own  happiness.  It  is  the  purpose  of  God 
to  make  us  happy  as  far  as  that  can  be  made  to  ac- 
cord with  the  higher  end  of  our  being.  And  in  pro- 
portion as  the  higher  end  is  answered  by  our  manner 
of  living  and  our  Christian  service,  the  subordinate 
end  is  promoted.  In  the  degree  in  which  we  glorify 
God,  we  are  happy  in  our  present  enjoyment  of  his 
favor.  Our  efforts  to  honor  God  by  bringing  sinners 
to  his  service  are  all  adapted  to  promote  our  present 
happiness.  All  that  we  do  for  Christ  in  every  depart- 
ment of  his  work  will  promote  our  temporal  well- 
being. 

There  is  a  pleasure  connected  with  the  legitimate 
exercise  of  all  of  our  faculties  and  powers.  Exercise 
is  the  end  for  which  they  were  created,  and  we  are 
so  constituted  that  this  is  essential  to  our  well- 
being.  Active  employment  is  a  want  of  our  nature 
and  the  satisfaction  of  this  want  is  promotive  of 
happiness. 


2  20  THE  REWARD   OF  FAITHFUL   SERVICE. 

To  this  general  law  of  human  nature,  the  capacities 
of  the  renewed  heart  constitute  no  exception;  no 
less  than  the  intellectual  and  physical  powers,  they 
demand  constant  exercise,  and  the  satisfaction  of 
this  want  brings  the  highest  enjoyment.  In  this  di- 
rection work  for  Christ  brings  its  own  reward. 

But  aside  from  the  satisfaction  that  comes  from 
the  exercise  of  our  spiritual  faculties,  there  is  a  pleas- 
ure in  the  service  of  Christ.  This  consciousness  grat- 
ifies the  purest  and  best  aspirations  of  the  renewed 
heart.  It  is  the  highest  and  holiest  form  of  happiness 
of  which  we  are  capable  in  this  life.  There  is  no 
other  respect  in  which  we  are  so  truly  godlike,  as 
in  doing  good  for  the  gratification  of  a  benevolent 
spirit.  There  is  no  other  respect  in  which  we  so 
closely  follow  Christ. 

Of  himself  he  says,  "My  meat  is  to  do  the  will  of 
him  that  sent  me,  and  to  finish  his  work."*  This 
was  the  end  for  which  he  came  to  earth.  He  came 
to  do  the  will  of  the  Father  in  giving  salvation  to 
the  lost.  But  the  infinite  benevolence,  the  unspeak- 
able love  which  moved  him  to  this  work  is  among 
the  highest  elements  of  his  infinite  blessedness.  He 
is  infinitely  happy,  he  is  the  "ever  blessed  God," 
because  he  is  infinite,  eternal  and  unchangeable 
in  this,  as  in  all  other  perfections  of  his  character. 

*John  iv.,  34. 


THE  REWARD   OF   FAITHFUL   SERVICE.  221 

If  we  may,  in  this  regard,  analyze  the  divine  perfec- 
tions, it  will  appear  that  there  is  no  other  attribute 
of  divinity  that  so  largely  contributes  to  the  unspeak- 
able blessedness  of  God.  Hence,  the  nearer  we 
approach  in  this  regard  to  the  character  of  Christ, 
the  more  largely  shall  we  partake  of  his  blessedness. 
The  consciousness  that  we  are  becoming  more  like 
him  and  that  we  are  following  him  in  our  works  of 
Christian  benevolence  constitutes  an  abundant  reward 
of  our  labor.  It  is  a  present  compensation  for  every 
sacrifice  and  largely  contributes  to  the  happiness  of 
our  present  life. 

A   Providential   Blessing. 

Faithful  Christian  service  brings  to  the  believer 
the  favor  of  Providence.  It  secures  to  him  a  provi- 
dential reward  for  the  present  life.  In  this  direc- 
tion his  present  well-being  is  promoted.  It  may  not 
bring  wealth  or  honor.  It  may  not  secure  personal 
gratification,  in  any  form.  But  if  it  does  not,  it  will 
give  him  something  better.  In  some  form  it  will 
promote  his  present  happiness  and  well-being.  "God- 
liness is  profitable  unto  all  things,  having  promise 
of  the  life  that  now  is,"  no  less  than  of  "that  which 
is  to  come."*  If  we  are  faithful  to  Christ,  the  present 
life  will  be  the  better  to  us  on  that  account.    If  faith- 

*i  Tim.  iv.,  8. 


2  22  THE  REWARD   OF  FAITHFUL   SERVICE. 

fill  service  does  not  bring  us  all  that  we  desire,  it  will 
bring  us  a  large  measure  of  what  we  really  need.  It 
will  give  us  that  favor  which  is  life  and  that  loving- 
kindness  which  is  "better  than  life." 

A  Brighter  Crown  of  Glory  in  Heaven. 

The  present  life  is  not  a  state  of  reward  and  pun- 
ishment. It  is  a  condition  in  which  neither  godli- 
ness nor  ungodliness  receives  its  full  desert.  During 
the  life  that  now  is,  God  sends  both  to  the  righteous 
and  to  the  wicked  good  and  evil,  not  according  to 
any  law  or  rule  which  he  has  revealed  to  us,  but  ac- 
cording to  his  sovereign  pleasure.  In  the  present 
administration  of  his  moral  government  he  has  ends 
in  view  relating  to  both  classes,  which  are  known 
only  to  himself.  In  what  he  gives  to  each  and  in 
what  he  withholds,  the  presumption  is  that  he  has 
reference  to  these   ends. 

But  in  heaven  the  servants  of  Christ  will  be  re- 
warded "according  to  their  works."  The  measure 
of  their  felicity  and  glory  will  be  determined  by  that 
of  their  fidelity  to  Christ  in  his  kingdom  on  earth. 
"We  must  all  appear  before  the  judgment  seat  of 
Christ;  that  everyone  may  receive  the  things  done 
in  his  body,  according  to  that  he  hath  done,  zvhcther  it 
he  good  or  bad."*     "And  behold,  I  come  quickly;  and 

*II.  Cor.  v.,  10. 


THE   REWARD   OF  FAITHFUL   SERVICE.  223 

my  reward  is  with  me,  to  give  every  man  according 
as  his  work  shall  be."*  "For  the  Son  of  Man  shall 
come  in  the  glory  of  his  Father  with  his  angels;  and 
then  he  shall  reward  every  man  according  to  his 
works."f 

We  are  inclined  to  think  of  heaven  and  hell  as 
places  or  states  of  being  in  which  all  stand  upon  an 
entire  equality.  To  the  ordinary  mind  the  one  is 
an  embodiment  of  the  idea  of  happiness  and  the 
other  of  the  idea  of  misery.  To  be  saved  is  to  be 
happy;  to  be  lost  is  to  be  miserable.  In  a  sense  this 
conception  is  true.  All  the  saved  are  perfectly  happy 
and  all  the  lost  are  inexpressibly  wretched.  In  this 
sense  all  stand  upon  a  level. 

But  it  is  also  true  that  the  righteous  and  the 
wicked  \\\\\  be  happy  or  miserable  in  proportion  as 
they  have  been  righteous  or  wicked  in  this  life.  The 
righteous  will  receive  a  full  recompense  of  their 
obedience.  They  will  receive  a  crown  of  glory 
which  wall  be  an  ample  reward  of  their  Christian  serv- 
ice. The  book  of  God's  remembrance  will  contain 
a  complete  record  of  all  that  they  have  done  in  the 
vineyard  of  their  Lord.  Nothing  will  be  omitted ; 
not  even  the  smallest  or  most  insignificant  act  of 
conscientious  obedience  will  have  escaped  the  scru- 
tiny of  the  recording  angel.    "God  is  not  unrighteous 

*Rev.  xxii.,   12.     fMatt.,  xiv.,  27. 


224 


THE  REWARD   OF  FAITHFUL   SERVICE. 


to  forget  your  work  and  labor  of  love."*  He  re- 
members all  the  service  that  they  have  rendered  and 
their  reward  will  be  according  to  their  fidelity. 

This  reward  is  solely  of  grace.  It  is  bestowed 
upon  the  righteous,  not  because  they  are  worthy,  but 
wholly  for  the  sake  of  Christ.  It  is  purchased  for 
them  by  his  atonement, — by  what  he  has  done  and 
suffered  in  their  behalf, — ^by  his  obedience  unto  death. 
It  is  bestowed  upon  them  that  believe  only  of  the 
free  and  sovereign  grace  of  God  in  Jesus  Christ. 
Nevertheless  it  is  according  to  their  works.  Every 
man  shall  receive  his  own  reward  "according  to  his 
own  labor."f 

This  is  true,  as  we  have  seen,  only  of  the  reward 
of  heaven.  While  the  righteous  have  the  promise 
of  the  divine  favor,  they  have  no  promise  of  a  full 
reward  of  their  obedience  in  the  present  state.  The 
promise  relates  solely  to  the  future.  To  his  perse- 
cuted disciples  Jesus  says :  "Rejoice  ye  in  that  day, 
and  leap  for  joy;  for  behold,  your  reward  is  great  in 
heaven."^  All  the  regenerate  receive  a  reward  in  the 
present  life,  but  it  is  only  "in  heaven"  that  they  re- 
ceive a  reward  that  is  "according  to  their  works." 
There  they  will  receive  the  full  and  inestimable  re- 
ward of  all  that  they  have  done  and  suffered  in  the 
service  of  Christ.     And  this  reward  will  determine 

*Heb.  vi.,  10.    fl-  Cor.  iii.,  8.    JLiike  vi.,  23. 


THE  REWARD   OF  FAITHFUL   SERVICE. 


225 


the  measure  of  their  happiness, — the  degree  of  their 
exaltation  and  of  their  feHcity  in  the  Kingdom  of 
God  on  high. 

In  the  measure  of  their  happiness  the  glorified 
saints  have  been  likened  to  vessels  of  unequal  capa- 
city, all  of  which  are  completely  filled.  Of  each  the 
cup  of  happiness  will  be  full,  but  in  their  capacity  for 
happiness,  there  will  be  a  wide,  an  endless  diversity, 
and  this  diversity  will  have  been  determined  by  what 
they  have  done  and  suffered  for  Christ  in  his  king- 
dom on  earth. 

The  converted  thief  who  went  to  heaven  from  the 
malefactor's  cross  is  perfectly  happy.  He  has  been 
delivered  from  everything  in  his  character  or  in  his 
surroundings  that  can  disturb  his  peace  or  interrupt 
his  blessedness  and  joy.  But  between  his  capacity 
for  happiness  and  that  of  the  Apostles  and  martyrs, 
the  difference  is  worldwide.  This  difference  was  de- 
termined not  by  natural  gifts  or  endowments,  but  by 
the  life  on  earth.  There  each  was  prepared  for  the 
life  of  the  redeemed  in  glory, 'and  each  now  reaps 
the  reward  to  which  his  Hfe  entitled  him.  Each  is 
now  receiving  a  reward  that  is  according  to  his  works. 
And  this  rule  of  bestowing  the  reward  places  between 
them  an  immeasurable  distance. 

Each  has  been  delivered  from  the  power  and  curse 
of  sin  and  made  partaker  of  everlasting  life  in  the 
presence  of  God.     "They  that  be  wise  shall  shine  as 


2  26  THE  REWARD   OF   FAITHFUL   SERVICE. 

the  brightness  of  the  firmament."  This  is  true  of  all 
the  redeemed.  It  is  true  of  those  who  occupy  the 
lowest  place  in  heaven.  But  "they  that  turn  many 
to  righteousness,"  will  shine  "as  the  stars  for  ever 
and  ever."  The  difference  in  the  exaltation  and 
happiness  of  the  two  classes  will  be  as  the  difference 
between  the  brightness  of  the  firmament  and  the 
glory  of  the  stars.  As  the  stars  stand  out  from  the 
brightness  of  the  firmament,  so  they  that  have  ren- 
dered faithful  service  to  Christ,  that  have  turned 
many  to  righteousness,  will  stand  out  among  those 
who  have  simply  been  wise  in  securing  the  salva- 
tion of  their  own  souls.  And  as  "one  star  differeth 
from  another  star  in  glory,"  so  the  crowns  of  the 
faithful  servants  of  Christ  will  differ  in  their  resplen- 
dence. 

In  what  this  difference  in  the  exaltation  and  felic- 
ity of  the  redeemed  saints  will  consist,  we  know  only 
in  part.  There  appears  no  ground  for  doubt  that 
their  happiness  in  heaven,  as  on  earth,  will  be  deter- 
mined in  some  degree  by  the  measure  of  their  likeness 
to  Christ,  by  the  vigor  of  the  spiritual  life,  and  by 
the  conformity  of  the  mind  and  heart  to  the  divine 
character.  As  they  are  in  a  higher  degree  con- 
formed to  the  divine  perfections,  they  will  partake 
more  largely  of  the  divine  blessedness.  But  it  is  to 
be  presumed  that  something  beyond  this  is  implied 
in  the  promise  to  reward  every  man  according  to  his 


THE  REWARD   OF  FAITHFUL   SERVICE.  227 

works.  As  the  reward  is  wholly  gracious  the  prom- 
ise seems  to  mean  something  more  than  is  implied 
in  the  operation  of  a  law  of  our  spiritual  being.  But 
where  the  Scriptures  are  silent,  conjecture  is  vain. 
Indeed,  it  may  be  doubted  whether  it  is  possible 
that  human  language  could  convey  to  our  minds  what 
it  has  not  pleased  God  to  reveal. 

If  the  true  doctrine  of  the  reward  in  heaven  has 
been  presented  what  an  incentive  does  it  offer  to 
faithful  labor  for  Christ  and  for  souls !  If  it  is  profit- 
able to  labor  for  the  largest  temporal  reward  how 
shall  we  estimate  the  profit  of  faithful  labor  for 
Christ?  How  shall  we  compute  the  reward  of  turn- 
ing many  to  righteousness?  If  we  could  conceive 
what  it  is  to  "shine"  in  heaven  "as  the  stars  for  ever 
and  ever"  we  could  form  some  estimate  of  the  value 
of  the  reward  of  true  Christian  service.  But  we  learn 
something  of  its  priceless  value  when  we  have  discov- 
ered that  it  can  neither  be  expressed  nor  conceived. 
In  comparison,  then,  with  this  how  poor  is  the 
richest  temporal  possession !  How  vain  and  empty 
are  the  riches,  the  honors  and  the  pleasures  of  this 
life! 

But  if  we  have  no  adequate  conception  of  the 
value  of  the  reward  of  the  faithful  laborer,  how  shall 
we  estimate  the  loss  of  the  unfaithful  servant?  Who 
shall  tell  us  what  it  is  to  "be  saved;  yet  so  as  by 
fire?"    Who  shall  estimate  what  it  is  to  have  our 


228  THE  REWARD   OF   FAITHFUL   SERVICE. 

works  "burned"  and  in  consequence  to  "suffer  loss"  ?* 
If  we  can  apprehend  in  its  length  and  breadth  the 
language  of  the  Apostle  on  this  subject,  we  can  un- 
derstand the  loss  of  the  slothful  and  unfaithful  serv- 
ant. And  with  this  we  shall  have  some  comprehen- 
sion of  the  incentive  which  this  doctrine  presents  to 
faithful  labor  for  Christ. 

A  Dream  of  Heaven. 

A  youthful  disciple  of  Christ  for  several  years  had 
professed  her  faith  and  lived  an  irreproachable 
Christian  life.  But  failing  health  caused  her  much 
suffering  without  depriving  her  of  the  means  of  use- 
fulness. Of  a  timid  disposition  and  in  a  degree  dis- 
trustful of  herself  she  was  accustomed  to  say  that 
she  hardly  dared  engage  in  Christian  work  as  her 
hands  were  altogether  unfit  for  service  so  glorious. 
But  a  change  came  over  her.  She  said  to  a  friend : 
"I  have  had  a  dream.  I  thought  I  was  in  heaven  and 
I  saw  there  two  crowns,  one  plain  and  one  jeweled. 
I  thought,  O,  if  I  may  but  wear  the  plainest  crown  I 
shall  be  satisfied  and  neither  ask  nor  wish  for  any- 
thing more.  But  as  I  spoke  my  thoughts  to  myself, 
one  of  the  bright-winged  came  to  me  and  said :  *It 
is  your  duty  to  wear  a  jeweled  crown.'  And  when 
I  thought  of  my  advantages,  my  Christian  friends, 

*I.  Cor.  iii.,  15. 


THE  REWARD   OF  FAITHFUL   SERVICE. 


229 


my  means  of  usefulness,  I  saw  that  it  was  not  right 
that  I  should  be  content  with  a  bare  entrance  into 
heaven,  but  that  mine  must  indeed  be  a  jeweled 
crown." 

This  dream  presents  the  true  view  of  the  believer's 
privilege  and  duty.  If  we  will  we  may  all  wear 
crowns  embellished  with  many  jewels.  This  is  the 
privilege,  not  of  the  great  alone,  not  of  the  learned 
or  the  eloquent,  not  of  the  wealthy  or  of  those  in 
exalted  stations,  or  in  positions  of  social  prominence 
exclusively,  but  of  all  the  disciples  of  the  Lord  Jesus. 
The  prize  is  held  out  alike  to  the  humblest  and  to  the 
most  exalted.  And  as  the  jeweled  crown  is  the  privi- 
lege of  all,  so  also  it  is  the  duty  of  all.  We  are  not 
to  be  content  with  entering  heaven,  "so  as  by  fire." 
If  we  are  true  to  our  calling  we  shall  recognize  the 
duty  as  well  as  the  privilege  of  wearing  a  many  jew- 
eled diadem. 

The  View  of  Hannah  More. 

Hannah  More,  in  writing  to  Wilberforce  in  regard 
to  their  labors  among  the  poor  and  neglected  in  Eng- 
land, makes  the  following  remark:  "What  comfort 
I  feel  in  looking  around  on  these  starving  and  half- 
naked  multitudes,  to  think  that  by  your  liberality 
many  of  them  may  be  fed  and  clothed !  And  oh,  if  but 
one  soul  is  rescued  from  eternal  misery,  how  may  we 
rejoice  over  it  in  another  state,  where  perhaps  it  may 


!30 


THE  REWARD   OF  FAITHFUL   SERVICE. 


not  be  one  of  3^oiir  smallest  felicities  that  our  friend- 
ship was  turned  to  some  useful  account  in  advanc- 
ing the  good  of  others,  and  I  humbly  presume  to 
hope,  in  improving  ourselves  for  that  life  which  shall 
have  no  end." 

This  distinguished  saint  had  caught  the  true  spirit 
of  Christian  service.  She  saw  by  the  eye  of  faith 
something  of  the  glorious  reward  of  faithful  labor  for 
Christ. 

In  many  instances,  doubtless,  the  faithful  Christian 
worker  will  receive  a  reward  in  heaven,  in  this  direc- 
tion, that  he  had  not  anticipated  in  the  present  life. 
He  may  be  permitted  to  meet  some  who  have  been 
saved  through  his  instrumentality  whom  he  had  not 
been  permitted  to  welcome  to  the  church  on  earth  and 
of  whose  acceptance  of  Christ  he  had  no  knowledge. 
Where  he  had  sown  in  tears  and  was  not  permitted  to 
reap  in  joy,  the  seed  has  taken  root  and  borne  fruit 
unto  eternal  life.  Though  the  fruit  of  his  labor  was 
gathered  by  another,  he  will  not  fail  of  his  reward. 

On  his  death  bed,  Harlan  Page  said  to  his  wife: 
"I  know  that  it  is  all  of  God's  grace,  and  nothing  that 
I  have  done;  but  1  think  that  I  have  had  evidence  that 
more  than  one  hundred  souls  have  been  converted  to 
God  through  my  own  direct  and  personal  instrumen- 
tality." What  peace  and  joy  must  this  reflection  have 
imparted  to  the  closing  days  of  his  life  !  How  blessed 
in  the  face  of  death  is  the  remembrance  of  such  a 


THE  REWARD   OF  FAITHFUL   SERVICE. 


231 


work !  And  who  can  doubt  that  his  service  of  Christ 
on  earth  will  greatly  augment  his  happiness  in 
heaven !  Who  can  doubt  that  the  souls  won  to  Jesus 
through  his  instrumentality  will  be  stars  in  his  crown 
of  glory!  "For  what  is  our  hope,  or  joy,  or  crown 
of  rejoicing?  Are  not  even  ye  in  the  presence  of  our 
Lord  Jesus  Christ  at  his  coming?  For  ye  are  our  glory 
and  joy."* 

But  whatever  may  be  true  of  the  particular  form 
in  which  it  is  to  come,  the  Scriptures  leave  us  no 
room  to  doubt  that  our  work  for  Christ  will  receive 
an  abundant  and  glorious  reward.  They  teach  us 
in  language  that  need  not  be  mistaken,  that  all  we  do 
in  his  service  will  be  held  in  everlasting  remembrance, 
and  that  in  heaven  it  will  be  set  to  our  account.  In 
heaven  it  will  be  literally  true  that  "every  man  shall 
receive  his  own  reward,  according  to  his  own  labor."f 

*I.  Thess.  ii.,  19,  20.     fl.  Cor.  iii..  8. 


INDEX. 


American  Tract  Society,  colpor- 
teur of,  143. 
Apollos  a  lay  preacher,  104. 

Bad  men  approachable,  144. 

Banditti  in  Switzerland,  191. 

Baxter,  Richard,  67;  his  conver- 
sion, 141;  his  "Saints'  Rest," 
141. 

Beecher,  Dr.  Lyman,  130;  and  his 
church,  8. 

Believer  called  as  a  servant,  20. 

Believer's  influence,  measure  of 
it,  49. 

Believers  sent  of  Christ,  60. 

Bible,  my  well-known,  193. 

Blessing,  a  providential,  221. 

Books  and  tracts,  leaves  from  the 
tree  of  life,  140;  Method  for 
all,  140. 

Buck,  James  Judson,  his  method, 

75- 
Bunyan,  John,  67. 
Burdwan,  or  a  story  of  tracts  and 

small  volumes  circulated,   143. 
Byron,  Lord,  98. 

Call  of  Gospel,  what,  19. 

Call  to  labor,  must  believe  in  it, 

33- 

Capacity  for  work  increased  by 
exercise,  38. 

Card  playing,  91;  witness  bearing 
in  regard  to  it,  91. 

Chalmers,  Dr.  Thomas,  141;  ex- 
perience of,  210. 

Christian  call,  60. 

Christian,  a  man  seeking  God,  97. 

Christian  giving,   moral  effect  of, 

151- 
Christian    Endeavor,    Society    of, 

135;   an  evangelizing  force,  136. 
Christian  influence  felt  by  all   to 

whom  we  are  known,  49. 


Christian    influence,    measure    of, 
proportionate    to    intimacy    of 
relation  sustained,  50. 
Christ  life,  the  spirit  of,  60. 
Christians,  a  suggestion  to,  194. 
Christian  service,  what,  19. 
Christian     service,     qualifications 

for,  99. 
Christian  service,  supreme  motive 
of  a  life  of,  215;  not  hope  of  re- 
ward,   215;     desire   to    see   lost 
men  brought  to  Christ,  215. 
Christian  witness,  spirit  of  cannot 
be  simulated,  167;   unconverted 
to  be  approached  wisely  and  in 
the  right  spirit,  167. 
Church  sittings  inadequate,  77 ;  not 

uniformly  occupied,  77. 
Communicants  and  stated  hearers, 

77- 
Cobb,  N.  R.,  his  Christian   giving, 

155- 
Common  sense  and  tact,  86. 
Consistent  Christian  living,  88;  all 
to   preach   in   this   manner,    88; 
this  required  of  all,  89;    a  most 
effective  argument,  90. 
Converts  and  membership,  81. 
Conversions,  mainly  in  early  life, 
117;     testimony    of    Methodist 
ministers,     117;      statement    of 
Dr.  L  8.  Spencer,  117. 
Conversion  of  one  soul  each  year 
by  every  believer,  what  would  it 
mean?  80. 
Conviction,  necessity  of,  31. 
Correspondence,       epistolary,        a 
j,.   scriptural    method,    146;     most 
effective,     146:       direct     and 
!    special  invitation,    147;    direct- 
ly  ness  an  element  of  power,  147: 
[.    opportunity  frequently  present- 
ly  ed,   148;    expected    by    impeni- 
'     tent,  148. 
Co-operation,  duty  of,  9. 


(233) 


234 


INDEX. 


Co-operation  of  pastor  and  people, 

75- 
Covetousness,  influence  of,  152; 
testimony  of  John  Wesley,  153; 
testimony  of  an  eminent  wit- 
ness, 153 ;  exceptions  to  the  rule, 
154. 

Direct  personal  invitation,  161; 
believers'  commission  has  refer- 
ence to  this  method,  161;  moved 
to  it  by  the  spirit  of  the  new 
creature,  161;  illustrated  by  the 
first  converts,  162. 

Discussion  of  the  subject  appro- 
priate, 3. 

Decline  of  piety,  66. 

Diversity  of  talents,  86;  all  to  be 
employed,  86. 

Divine  glory,  regard  for,  179;  the 
idea  vague  and  shadowy,  179; 
must  be  to  us  the  supreme  end 
of  life,  179. 

Doddridge,  Dr.  Philip,  67,  141; 
and  criminal,  184;  words  be- 
fitting the  Christian,  185. 

Dodge,  William  E.,  155. 

Domestic  relations,  witnessing  in, 
51;  solemnity  of ,  52. 

Dominion  of  Rome,  how  estab- 
lished, 66. 

Duty,  neglect  of,   neglect  of  prep- 
aration for  heaven,  208. 
Duty  of  co-operation,  9. 

Earnest  Christian  work,  3. 

Earnestness,  a  time  for,  165;  Har- 
lan Page,  165. 

Earnestness  an  essential  of  suc- 
cess, 33;  view  of  an  infidel,  34; 
impenitent  moved  by  it,  35. 

Earnestness  and  enthusiasm  essen- 
tial, 80. 

Edwards,  Jonathan,  67. 

End  of  work  to  be  kept  in  view, 
87;  spirit  of  the  Master,  87. 

English  nobleman,  daughter  of, 
92;  testimony  of,  94. 

Erskines,  the,  67. 


Essential  talent  within  reach  of  all, 

36. 
Especial  preparation,  87. 
Evangelizing,    how   accomplished, 

72. 
Every  believer  a  preacher,  55. 
Every  Christian  a  priest,  56. 
Exaltation, difference  in, 2 26;  more 

than  a  law  of  our  spiritual  being, 

227. 
Experience  of  a  youth,  194;    of  a 

well-known  minister,  195. 
Experience   of  these   persons  not 

peculiar,  195. 
Experience  of  Christ,  220. 
Extraordinary  gifts  not   essential 

to  success,  36. 

Faith  essential  to  success,  27. 

Faith  implies  repentance,  31. 

Faithful  labor  its  own  reward,  216; 
without  it  no  growth  in  grace, 
216;  Christian  service  the 
needed  exercise,  216. 

Faithful  preaching,  3. 

Faithful  service,  proof  of  our 
love,  181. 

Faltering  tongue  may  be  an  ele- 
ment of  power,  36. 

Fatherhood  of  God,  the  Univer- 
salist  view,  197. 

Fields  won  by  men  in  the  ranks,  7. 

Finney,  Charles  G.,  131;  his 
labors  in  New  York,  131;  New 
York,   Chatham  Street  Chapel, 

131;    conversion  of  Mr.  H , 

132. 

Flavel,  67. 

Following  Christ,  what  is  it?  19. 

Gathering  or  scattering,  92. 

Gordon,  D.,  98. 

Great     results     from     preaching, 

when  witnessed,  65. 
Godliness  profitable,  221. 
Gospel    call,    the     present     day, 

21. 
Gospel       invitation       by       public 

address,  99. 


INDEX. 


235 


Gospel  invitation,  many  forms, 
139;  noset  forms,  139;  methods 
unknown  to  the  early  Church, 

139- 
Gratitude,  many  ways  of  expres- 
sion,   183;    only   fit  expression, 
184;  evidence  to  the  world,  184. 

Hall,  John  Vine,  ordination  of 
son,  149. 

Hall,  Rev.  Newman,  D.D.,  means 
of  his  conversion,  150. 

Happiness  measured  by  Christian 
service,  219;  as  we  answer 
God's  end  in  our  lives  we  are 
happy,  219;  active  employ- 
ment a  want,  219;  in  this 
direction  Christian  service  its 
own  reward,  220. 

Happy  as  we  are  like  Christ,  221. 

Harlan  Page,  his  singleness  of 
purpose,  35. 

Heaven,  a  dream  of,  228. 

Helpers  of  the  apostles,  104. 

Henry  Clap,  189;  was  ready  to 
come  to  Christ  earlier,    190. 

Hunt,  Leigh,  "Dairy  Man's 
Daughter,"  142. 

Immediate  obedience,  importance 
of,  207;  opportunity  and  obliga- 
tion come  to-day,  207. 

Impenitent  reached  by  friendly 
letters,  150. 

Impenitent  to  be  earnestly  invited 
to  the  house  of  God,  129;  how 
to  do  it,  130. 

Importance  of  Sabbath-school 
work,  119;  a  work  for  all,  119; 
what  all  can  do,  119;  a  field 
for  reformation,  120;  example 
of  Welsh  Calvinistic  Methodists, 
120;  a  pioneer  and  missionary 
agency,  121;  responsibility  of 
the  church  in  regard  to  outlying 
districts,  121;  chief  end  of  the 
work,  122;  example  of  Timothy, 
1 24 ;  a  solemn  responsibility,  122. 

Incidental  expressions  effective, 
164;  examples,  164. 


Individual  evangelism  emphasized 
by  modem  evangelists,   134. 

Individual  evangelism,  incentives 
to,  177;  kind  of,  177;  Master, 
the  call  of,  178;  the  great 
incentive,  178. 

Individualism,  spirit  of,  restored, 
66. 

Individuality  in  lay  work,  86; 
form  of  invitation  not  essential, 
87. 

Ingathering  of  souls  to  be  wit- 
nessed, 199. 

In  heaven  a  brighter  crown  of 
glory,  222. 

Invitation,  expected  by  im- 
penitent, 185;  feel  that  they 
have  a  claim  on  believers,  185; 
if  withheld,  disappointed  and 
saddened,  186. 

James,     Rev.     J.    A.,     testimony 

of,  95. 
Jewish    church,    no    obligation    to 

the  world,  55. 

Knox,  John,  wrestling  in  prayer, 
31- 

Laborers  for  Christ,  consistent 
testimony,  180;  as  workers  to- 
gether with  him  we  glorify  his 
name,  180. 

Laity,  responsibility  of,  102;  every 
layman  responsible  to  God,  102. 

Laity,  not  antagonized  by  pulpit, 

9- 
Lamphier,  J.  C,  10. 
Lay     effort,      encouragement     to 

it,  73- 

Lay  work  a  necessity,  7 1 ;  the 
necessity  obvious,  71. 

Lay  work  appreciated  by,  8. 

Lay  work  in  revivals,  10. 

Lay  work,  consequences  of 
decadence  of,  65. 

Lay  work,  plan  of,  to  include  all, 
lor. 

Lay  workers,  examples  of  primi- 
tive, 64. 


236 


INDEX. 


Layman,  what  he  did,  168;  an 
exercise  of  tact,  169. 

Lay  preaching,  modem  examples 
of,  105;  Methodist  exhorters, 
105. 

Lay  preacher,  field  of,  102;  a 
Scriptural  method,  103;  work 
of  primitive  church,  103;  ex- 
amples of  this  class  of  preachers, 
103. 

Leadership  important,  lay  work 
co-operative  and  supplement- 
ary, 7. 

Life,     inconsistent,     powerful    for 

;«»  evil,  97;  examples,  98. 

Lord  Peterborough,  91. 

Loss  of  unfaithful  servant,  227; 
saved  "so  as  by  fire,"  227. 

Love  to  Christ  and  the  lost  the 
condition  of  success,  36. 

Loyola,  his  watchword,  182. 

Masses,  no  provision  for,  76. 
Masses  reached  only  by  the  laity, 

79;   work  of  the  laity  their  only 

hope,  79. 
Master's  work,  motives  to,  29. 
McCheyne,  164. 

McLean,     Judge,     consistent     ex- 
ample, 96. 
Members    of    the    churches,    their 

spiritual  influence,  67. 
Message  overheard,  173. 
Methods    of    lay    work,    85;     how 

shall  the  believer  say  come?    85. 
Ministers  simply  leaders  in  Gospel 

work,  59. 
Ministers,  personal  work  of,  72. 
Money,    use    of,     in     evangelistic 

work,  igo. 
Moody,  D.  L.,  testimony  in  regard 

to  personal  work,  73. 
More,    Hannah,   and   VVilberforce, 

329. 
Morgan,  Rev.  G.  Campbell,  D.D., 

13.  58- 

Need  of  the  church,  present,  66. 
Neglect  of  present  duty  unfits  for 
future,  209. 


Neglect  of  the  Gospel,  78.      '   "'    ' 
Nobody  said  anything  to  me,  189. 

Obedience,  Christian,  178;  spirit 
of,  essential  to  success,  178. 

Obligation  a  present  duty,  206. 

Oncken,  Johann  Gerhard,  104;  his 
method,  107;  work  required  of 
all,  loS;  the  Gospel  method, 
108;  should  be  adopted  by  all 
churches,  108. 

Opportunity  improved,  170; 
Satan's  suggestion,  170. 

Osborn,  Louisa,  155. 

Our  best  service  inadequate  ex- 
pression of  gratitude,  184. 

Page,  Harlan,  example  of,  148; 
death  bed,  230. 

Pastors  and  church  officers  leaders 
in  aggressive  work,  101. 

Personal  invitation,  many  desire 
to  receive  it,  188;  sincere  in  be- 
lieving that  they  would  be  in- 
clined to  accept  it,  188;  if  not 
received,  effect  unhappy,  188. 

Phelps,  Anson  G.,  155. 

Philip,  Rev.  D.  O.,  34. 

Pious  deacon,  92;  his  effective 
invitation,  91. 

Pious  farmer,  his  Christian  giving, 
156. 

Prayer  meeting,  Fulton  Street,  10. 

Prayer  meeting,  the  noonday,  11. 

Prayer  of  lay  worker,  8. 

Prayer  for  revivals,  6. 

Prayer  of  Moses,  56. 

Praj'ing  remnant,  13. 

Personality,  influence  of,  162;  pro- 
portionate to  weight  of  char- 
acter, 163 ;  weight  of  personality 
added  to  that  of  testimony,  163. 

Preaching  answers  the  demand,  4. 

Prejudice  against  the  church,  199; 
duty  of  the  church  to  save  this 
class,  199. 

Preparation  for  service,  present 
day,  28. 

Press,  use  of,  139 ;  effective  method 
of  winning  souls,  139. 


INDEX. 


237 


Priesthood  of  believers,  55;  be- 
lievers' call  to  it,  57;  in  Welsh 
revival,  58;  its  functions,  58; 
ministry  of  the  Gospel  a  public, 
S8. 

Primitive  laborers  all  preachers, 
6 1 :  not  possessed  of  special  gifts, 
62. 

Primitive  methods  revived,  66. 

Present  life  not  the  saint's  rest, 
22. 

Presence  of  the  Spirit  the  essential 
gift,  37. 

Priscilla  and  Aquila,  104. 

Profession  of  faith,  what  implied, 
19. 

Progress  of  the  church,  78;  present 
compared  to  the  past,  78. 

Propriety,  regard  for,  with  worker 
not  indifferent  to  it,  211; 
Satan's  desire,  211. 

Proportion  of  the  people  reached, 
78. 

Public  address,  capacity  for,  102. 

Public  ministry,  not  a  monopoly, 
59;  work  of,  71;  their  com- 
mission, 71. 

Public  worship,  bringing  the  un- 
converted to  it,  127;  first  step 
in  the  way  of  salvation,  127. 

Pulpit  and  pew  at  one,  4. 

Pulpit  the  great  evangelizing 
power,  127;  God's  instrument 
for  saving  the  lost,  128;  utter- 
ances of  the  public  invitations 
of  the  Gospel,  127;  voice  of  God 
and  of  the  church,  127;  the 
sword  of  the  Spirit,  128. 

Pulpit,  invitations  of,  a  matter 
of  course,  187;  unregenerate 
prepared  for  them,  187;  not 
prepared  for  a  direct  personal 
appeal,  187. 


Reason  that  more  is  not  accom- 
plished, 200;  sinners  perish  for 
lack  of  lay  preaching,  200. 

Redemptorists,   the,   their  motto. 


Reformation,  a  second  needed, 
67. 

Reformation,  Protestant,  a  return 
to  primitive  methods,  66;  an 
awakening  of  the  laity,  66. 

Religion  to  be  judged  by  its  fruit, 
42. 

Religious  experience  related,  194. 

Religious  conversation,  the  desire 
for  it  expressed,  191. 

Remedy  for  sin  must  be  appre- 
hended, ^^. 

Repentance  a  preparation  for 
Christian  service,  32. 

Repentance  essential  to  faith, 
31- 

Representative  of  Christianity,  the 
believer,  41;  his  life  an  expres- 
sion of  the  Gospel,  41. 

Responsibility  for  necessary  gift, 

37; 

Retributions  of  eternity  must  be 
seen  as  a  reality,  31. 

Revival  anticipated,  5. 

Revival,  conditions  of,  13;  need 
of  the  hour,  14;  when  should  it 
end?  14;  normal  condition  of 
the  church,  14. 

Revival  of  1858,  origin  of,  10; 
results,  10;  example  to  the 
church,  11;  laborers  lay  ex- 
horters,  11. 

Revivals  come  in  answer  to 
prayer,  8. 

Revivals,  personal  work  in,  171; 
all  times  appropriate,  171;  may 
begin  with  the  laity,  171;  ex- 
amples, 172. 

Revivals,  responsibility  for,  8. 

Reward    abundant    and    glorious, 

231- 

Reward  according  to  works,  222; 
solely  of  grace,  222;  no  full  re- 
ward in  this  life,  224;  this  will 
determine  our  happiness,  224. 

Reward  in  heaven  a  great  incen- 
tive, 227. 

Reward  of  Christian  service,  may 
look  for,  215. 

Richmond,  Leigh,  141. 


238 


INDEX. 


Roberts,  Evan,  109;  his  work  in 
Wales,  109;  no  extraordinary 
gifts,  no;  an  example  to  lay 
evangelists,  no. 

Sabbath-School,  work  of,  116; 
method  of,  reach  the  masses,  1 16. 

Salvation,  our  ov/n,  gratitude  for, 
182;  absence  of  this,  what  it 
means,  183. 

Secret  of  Paul's  success,  73. 

Service,  faithful,  rewarded,  215. 

Service  of  Christ  in  itself  a  pleas- 
ure, 220;  gratifies  the  best 
aspirations,  220. 

Service,  specific  call  to  all  be- 
lievers, 57. 

Seventeenth  century  preaching,67. 

Shades  of  picture  not  all  dark,  3. 

Simeon,  Charles,  166. 

Singleness  of  purpose,  35. 

Sin  of  the  church  not  that  of  the 
world,  32. 

Sinners  lost,  saved  by  faith,  30. 

Sinners  perishing  for  lack  of  per- 
sonal work,  196;  doctrine  not 
believed,  196;  no  hold  on  the 
heart  and  conscience,  196. 

Smith,  Norman,  his  consecrated 
business,  157. 

Spencer,  Dr.  I.  S.,  117. 

Spiritual  exercise,  a  want  of  the 
spiritual  nature,  217;  spirit  of 
prayer,  218;  faith  strengthened, 
218. 

Spiritual  life  received  from  Christ, 

43- 
Spiritual    life    of    the    church    at 

ebb,  3. 
Spiritual  indifference  due  to  sin, 

31- 

Spiritual  power,  source  of,  27; 
how  obtained,  27. 

Spiritual  sacrifices  offered  by  all 
priests,  56. 

State  of  sin  means  spiritual  in- 
difference, 31. 

Success  of  the  apostles,  to  what 
due,  63. 

Success  to  be  anticipated,  33. 


Talent  for  Gospel  work  unconse- 
crated,  99;  not  called  out,  100; 
responsibility  for  it,  100. 

Teacher,  the  praying,  126;  does 
not  always  see  the  fruit  of 
labor,  125. 

Teaching  of  the  laity  the  pastor's 
work,  73. 

The  believer  a  witness,  42. 

This  form  of  doctrine  not  scrip- 
tural, 197. 

This  world  in  light  of  eternity, 
166. 

To-morrow  may  be  too  late,  209; 
some  who  need  it  to-day  will  be 
gone  to-morrow,  210. 

To-morrow  of  no  assurance,  207. 

Unregenerate  men  expect  earn- 
estness, 33. 

Unregenerate  moved  by  mani- 
festation of  interest,  130. 

Unregenerate  reached  only  by 
lay  preaching,  198;  another 
class  to  be  reached  in  this  man- 
ner, 198. 

Useful  pastors,  73. 

Wales,  revival  in  Calvinistic 
Methodist  Church,  12;  origin 
of,  12;    the  converts  of,  12. 

Waste  places  dependent  upon  the 
laity,  80. 

Wesley,  John,  success  of  his  move- 
ment, 74. 

Wesley  and  Whitefield,  67. 

Wilberforce,  William,  141. 

Wisdom,  practical  in  winning 
souls,  167. 

Witnessing,  Christian,  the  neces- 
sity, 42;  the  duty,  46;  every 
believer  a  witness,  46;  respon- 
sibility involved,  48. 

Witness  for  Christ,  the  believer  a, 
4X. 

Witnessing  for  Christ  looked  for 
by  the  world,  41. 

Word  of  God  enough,  10. 

Work  of  the  laity,  6. 


INDEX. 


239 


Work  for  all,  36. 

Work  for  souls,  time  to  begin,  205  ; 

present    not    convenient    time, 

205;    mean  to  begin  later,  205; 

when    there   is   a   revival,   205; 

God's  time  just  now,   206;    all 

servants,    the    command,    206; 

present    only    time    that    God 

gives,  206. 


Work  of  laity  as  called  out  by 
modern  forms  of  evangelism, 
"5- 

World  looks  to  believers  for  evi- 
dence of  the  truth  of  the  Gos- 
pel, 41- 

Zeal  for  the  Divine  glory  an  essen- 
tial of  success,  182. 


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